Lectures

[Max Harrick Shenk, writer This is the question and answer segment following Neville Goddard’s lecture Job: Your Biography. The lecture itself is a brilliant dissection of this book of the Bible, but in the Q&A following the lecture, Neville tied the message of the book into his assertions that imagining creates reality. If Job is being tested by God, and should not question that test or justify his deeds, then how should he react? Neville answers the question definitively. I’ve done my best transcribing this; however, it’s an old, poor quality source recording, so some words were simply unintelligible; I’ve noted those in parentheses. All notes are in parentheses in bold italics. Also, the source audio ends abruptly, as does this transcript! You can listen to this entire lecture (one of my favorites!) via this YouTube video.]1147 ¶1

…Now I trust it is not in your future to be hurt– it’s my wish for you. But do remember what you heard tonight: that should you be hurt, don’t feel in any strange way that there’s a God of retribution. It’s only for your good that these things happen. As we are told in Job… If I washed myself with snow and cleansed my hands with lye, then thou cast me into the pit and my own clothes abhor me. So no matter how man tries to cleanse himself morally, and do all these things in order NOT to encounter the pit, if the pit is necessary to purify him, in order to be made perfect in the eyes of God, he will be thrown into the pit. You see it every day, and you wonder “Why? I knew him. He was so altogether nice and kind and tender. I knew the family. Why should it happen to them?” But that’s the story of Job.1147 ¶2

Now are there any questions, please? Surely there’s a question…1147 ¶3

Any other questions, please?1147 ¶8

Now tonight’s title is “Awake, O Sleeper.” You’ll find this in the 5th chapter of Ephesians: “Awake, o sleeper, and arise from the dead.”1139 ¶1

Now what person– rationally– would grasp it? See, the Bible is addressed to the imagination, which is spiritual sensation, and only but immediately to the understanding or “reason.” If you try to grasp it through reason, well, it doesn’t make sense.1139 ¶2

How could I speak to someone and tell him that he’s not only asleep, but he’s dead? I equate “sleep” with “death,” and tell a man that I’m addressing to “awake, you sleeper, and arise from the dead.” I am telling him he has entered a world of eternal death.1139 ¶3

But he doesn’t know it. I am telling him that he is dreaming his world into being. But he doesn’t know it… and maybe he doesn’t believe it. For he’s a rational being.1139 ¶4

In the Old Testament, in the 44th chapter of the book of Psalms, we read “Rouse thyself! Why sleepest thou, O Lord? Awake!” So it’s addressed to the Lord. All the commands of scripture are addressed to the Lord, and fulfilled by the Lord. There is nothing but the Lord. So we start on the greatest confession of faith that man has ever received through revelation. It’s called “The Hebrew’s Confession of Faith”… the Sh’ma: “Hear, O Israel. The Lord – our God- the Lord is one.” It’s a compound unity: one made up of others. For the word is Elohim: “the gods.” Now I will tell you I firmly believe in God. I don’t have to believe in God. For I stood in the presence of the risen Lord, who embraced me, and incorporated me into his one body. And from that moment, back in 1929, I am one with the body of the risen Lord. So here is the Lord– I don’t have to believe in it.1139 ¶5

But I tell you, using the word “belief,” I believe in God. I believe also that men are gods, and that collective man IS God.1139 ¶6

That we are the Gods spoken of in the 82nd Psalm, which, we are told, is the most difficult of all the Psalms for the scholars to unravel. If it ever had any meaning, they said, the meaning has long been lost. And this is what stumps them: it’s quoted in the 10th chapter of the book of John. But we go back to the origin, the 82nd Psalm: “And God has taken his place in the divine assembly; in the midst of the gods he holds judgment.” Now he speaks. “I say we are Gods… sons of the most high, all of them. Nevertheless”– now here comes the future prophesy now. All of this is a present fact. We are Gods. Now: “Sons of the most high.”1139 ¶7

Now: “Nevertheless, ye shall die as men, and fall as one man, o ye princes.” Here is a prophecy: “You will fall as one man.” Is the fall the result of disobedience, as we are taught? Is the fall something that is a punishment? I tell you it is not. The fall is a plan.1139 ¶8

It’s a pretext… an assumed appearance in order to conceal the real intention. The real intention is an expansion of further existence and ultimate birth. That’s the real intention.1139 ¶9

And the gods fell as one man. One man. He chose us in himself before the foundation of the world. And as one man fell, it fragmented itself into the unnumbered men of the world. We are the gods in disguise not recognizing our brotherhood… not recognizing ourselves.1139 ¶10

Now we’ll go to the beginning of Genesis, and take it from there: “And the Lord God caused a deep sleep to fall upon man. And while he slept, he took from man a rib. And from that rib, he made a woman. And bringing a woman before man, man said ‘At last. Bone of my bones, and flesh of my flesh; she shall be called “woman,” for she was taken out of man.’ Therefore man must leave father and mother and cleave to his wife, and they become one flesh.” Now through the eyes of reason, you discard it.1139 ¶11

It’s all a myth. It’s stupid. We know biologically that’s stupid.1139 ¶12

And may I tell you, it is true. But not as the world sees it. To understand it, you must have the vision. It must be revealed to you: that man has no body distinct from his soul. That called “body” is only a portion of soul discerned by the five senses, the chief inlet of soul in this world. This body is “Eve.” This is my emanation, my vegetated mortal wife. My emanation, yet my wife, till the sleep of death is over. This is Eve, whether it be male or female. Makes no difference. This is my emanation… the Jerusalem in every individual man.1139 ¶13

I am adjoined to you, and you to me, by our emanated portion, which is the Jerusalem in every man. And this “Jerusalem” is the Jerusalem below that bears sons into slavery. Everyone comes in wrapped in this garment, that is his emanated portion, and he is enslaved in this world of eternal death.1139 ¶14

There is another Jerusalem. The one who emanates is the Jerusalem from above. And that is the emanation of the Lord that is hidden from view. But it is one with this.1139 ¶15

This is my Eve. I become so much one with Eve that if you struck me tonight and cause me pain, I scream out “I AM in pain.” Well, what is His name by which all men must know Him forever and forever? “I am.” “Go to the people of Israel and tell them ‘I AM has sent you.’ That’s my name forever. Throughout all generations.” So when you strike this, I am so much a part of my “wife” to which I have cleaved, that, strike her and you strike me. For I said I AM in pain. I go on throughout, so take this from me. Destroy this temple, and I will in three days raise it up again. They said “What? In three days? And it took us 46 years to build it?”1139 ¶16

That’s how the mind of man thinks. They think only in terms of an external thing made with human hands… knowing not that he spoke of the temple of his body. “For know ye not that ye are the temple of the Lord, and that the spirit of God dwells in you?” That’s what Paul asked us in his letter to the Corinthians. That we are actually– this is the temple. He dwells in his wife, he cleaves to her. And they become one. So this is the only Eve of scripture. There never was another Eve. Every being born in this world, male or female… that is Eve. And the one who emanated it –that soul that emanated it– is the Man spoken of… it’s capitalized in the translation in scripture, in the second chapter of Genesis. That she came out of MAN and “man” is capitalized. Generic “man.”1139 ¶17

So when I fell, I fell in one body. And falling in one body, I entered my cave. And I met my saviour in the grave.1139 ¶18

And some find a female garment there. And some a male, woven with care. So I found a male garment. My wife found a female garment.1139 ¶19

But she is neither female and I am not male… we are MAN. For man in the resurrection is above the organization of sex. He is not a divided being. As we are told in Galatians: In Christ is neither male nor female. Neither bond nor free. Neither Greek nor Jew. Neither black nor white.1139 ¶20

We are simply above the whole organization in this world of eternal death. So when Blake speaks to us in his greatest work, “Jerusalem,” he first states the theme. Having stated the theme, he tells us it is of “the sleep of Ulro.” Well, “the sleep of Ulro” refers to life in this world as we know it.1139 ¶21

Right here, in this world. And this world seems to be of an ultimate endless state. There is no end to it. It goes on and on. It all just seems to us to have no purpose.1139 ¶22

For tonight, the richest man will die and leave it all behind him. And the poor man will die, he goes to the pauper’s grave, but at the end, given the same length of time, both turn into dust and bone. And you will dig out one grave and find you can’t tell who it is… it’s all nothing.1139 ¶23

It seems to have no purpose. And yet man has to enter this world, regardless of what he seems to achieve in this world, for the wisdom of this world is foolishness in the eyes of the Lord. No matter how wise he seems to be, it is stupid in the eyes of God. And the strength of man isn’t equal to the weakness of God.1139 ¶24

So let them strut across the stage and see all the things that they see… and it still is nothing. So it seems to be that here there is no end to futility. And there is no purpose.1139 ¶25

And yet man has to pass through it and awaken from it into eternal life. So he starts his theme, and he lays the theme out. He’s writing about this: of the sleep of Ulro. And of the passage through eternal death, and of the awakening to eternal life. Now he tells us, “This theme calls me night after night in sleep, and every morn awakes me at sunrise. Then I see the savior over me, spreading his beams of love, and dictating the words of this mild song.”1139 ¶26

That’s how he starts it. Now he starts the dictation, and he swears, in his letter to his friend Butts, that the whole thing came by immediate dictation. He said, “I did not write it. I can brag about it. I can praise it, because I dare not pretend to be anyone other than the secretary. The authors are in heaven.” And it’s the grandest poem that this world contains, for the spirit of truth dictated it, morning after morning as he woke, it was dictating twelve, sometimes twenty and sometimes thirty lines at a time. “And what now what seems to be the labor of a long life was produced without labor or study. And quite often against my will. But I had to take it down.” And he would rise and take it down. And his wife Katherine would rise with him, and sit in the silence while William recorded, and sometimes she’d hold his hand as he recorded, because he was simply completely possessed by the spirit as it wrote through him. And he’s writing down this greatest of all poems: “Jerusalem.” And this is how he starts it: Awake! awake O sleeper of the land of shadows, wake! Expand! I am in you and you in me, Mutual in love divine. That being in whom we were contained, that being who fell deliberately for a purpose: to expand beyond its glory. Because only by this contraction into the state called “death” could it expand.1139 ¶27

We have that told in the story of the parable of the seed. “Unless a grain of wheat falls into the earth and dies, it remains alone. But if it dies, it brings forth much.” Here we have, in this little story of the grain of wheat, it is set forth, the mystery of life through death. If I want an extension of living, an extension of reality, an extension of existence, I must contract and die, and empty myself of my glory, which I had with the Lord before that the world was.1139 ¶28

And entering into one body, one body falls. And the world tells it as a mistake. It’s no mistake. It’s a plan. God planned everything as it has come out and as it will be consummated.1139 ¶29

And in the end, when the mask comes off, after you awake, you are enhanced beyond your wildest dream by reason of the passage through death. And you are awakening to eternal life. And when we all awake, we are the ones who knew each other more intimately than anyone on earth could ever know.1139 ¶30

How could I ever know– my wife and I think the same thoughts through the day. This very– there isn’t a day that I’ll voice something, she’s been thinking about it. She voices a thing, I’ve been thinking about it. But no matter how intimate our thoughts are, in the sharing, it can’t compare to the intimacy that is ours when these garments are taken off, and we are once more awakened into eternal life.1139 ¶31

So “Awake, o sleeper”… but you can’t really awake by doing anything that you are taught to do. May I tell you? They’ll tell you: “Don’t eat meat! You’ll awaken.” “Don’t go to that church. You’ll awaken.”1139 ¶32

“Don’t do so-and-so”… all the “don’ts.” You could do nothing and never awaken. You can do everything and not awaken. But may I tell you, that seems extravagant, and it is, because all will awaken. But not by any effort on their part while they’re here. You will awaken at the moment in time that it was predetermined that you would awaken. Whether you be shining shoes at the time, or whether you be employing a million people. Our government today undoubtedly has on its payroll millions of people, and the one who is given credit is our President. He is the head. And so, in a technical sense, he employs a million.1139 ¶33

And tonight the one shining his shoe could awaken and he falls sound asleep and continues to dream. But he cannot die.1139 ¶34

That’s the glorious part. This emanation –take it from me now, and in three days I’ll raise it up again. So this body of mine… shoot it if you will. Cut off its head. It’s my emanation.1139 ¶35

And therefore I, believing myself to be it, I will find myself in the immediate present, wearing the same body, only it will be new. No parts will be missing… no bridgework, no fillings of my teeth, no grey hair, no need to wear glasses, and no need to wear any aid in this world. I’ll be a young man, twenty years old, just as I snuff out this and you call it “dead,” I’ll be wearing a garment same as before– in a world, terrestrial, just like this –and continue the journey until I awake. But I can tell you: I have awakened. And so when I take this off –whenever it is taken off– I will no longer be in this world. For this world does not terminate at the point where our senses cease to register it. So when a man cannot follow those who are called “dead,” and he calls them “dead” only because of his limitation– he can’t follow it– but the one that you call “dead” isn’t dead to himself.1139 ¶36

He emanated the body that you knew –he emanates the same body. Same body! Beautiful! Enhanced beyond your wildest dreams. And he continues not even knowing that he’s gone through the door. Death is no more than leaving one room for another. In this same fabulous terrestrial world that is called in the mysteries “eternal death.” And from which man will one day awaken into eternal life. But having descended and entered the world of death, when he now awakens, he is expanded, and that was the purpose. There is no limit to expansion. God set a limit to contraction, to opacity, but not to translucence or expansion. And so we descended, not because of anything that we ever did that was wrong. Not one thing was wrong. And so if I emanate this body– which I did– destroy it when you will, I will, if I have not awakened, I’ll emanate the same body. And you cannot reach me. I may find myself tomorrow in a different section of time– not an extension of this, like 1969 or 1968… I may be in the year 3000. I may be in the year 1000. Whatever is best fitted for the work yet to be done in me in order to bring about the awakening and expansion into an extension of existence.1139 ¶37

So here is what we are. So just think of it. God made man in his own image, we are told. Male, female, made he them. And that’s the first chapter. The second changes it somewhat, and tells a different story, but it’s not a contradiction if you see it through imagination.1139 ¶38

Here he fashions him out of dust and breathes into his nostrils the breath of life, and he becomes a living soul. But his destiny is to become a lifegiving spirit… not just a living soul in an animated body. So the purpose of the fall of the sons of God is to transform them into an entirely different world: being lifegiving spirits. Animating bodies. Not being an animated body but animating the whole vast world around him. And closing it off at will, and starting it again. And that is our destiny.1139 ¶39

Now reason cannot grasp it, and every scholar, when he comes to this, the first thing– you can’t blame any man who has never had the vision. He said “It’s a myth!” Certainly it’s a myth.1139 ¶40

A rib out of my side? Take my body apart… no rib is missing. Take yours apart– unless you had one cut out for some operation on the lung. But if you have not lost a rib through operation, or as we suggest, with every man’s ribs, not one is missing.1139 ¶41

Yet we’re told in scripture one was taken out. But the word “rib”– do you know what it means? The Hebrew word is tsela. It means “a portion” literally of a person. The authors translating… they wanted to write the word quarta in Hebrew; you write tsela. We speak of the fourfold man. Four faces stood every man. It means “a side.” Well, the side may not be this side, or that side, or that side, or this side. It’s a portion. It’s trying to say a portion of the soul emanates. That’s what it’s trying to tell man.1139 ¶42

But if you don’t see it that way, and tsela only means a rib– literally a little rib– well, then it’s translated “a curve.” So because it means “a curve,” well, the curve of a man’s structure would be the rib. Well, if you want to write “rib,” yes. If you want to write a pane of wood, the flooring on the ground, it’s the same as tsela. It could be a piece of wood. But a piece, not the whole. A portion. And tsela is a portion of the soul that emanates. And when it emanates, then he from whom it emanates must leave everything and cleave to his emanation. And they become one flesh.1139 ¶43

Well, you’ll cleave to your emanation so much so that you identify yourself with it. And so if I ask you “who are you?” you give me your name. But you first say “I AM;” then you put a name on it. And if I strike that thing that you say you are, and I hurt it, well, then you say “well, I am in pain.” You call it by the name of God, and say “God is in pain.” You didn’t say “God is in pain;” you said “I am”; well, that’s his name. Is Tsela Gods came down to earth? So again let me repeat: I not only believe in God, because I stood in the presence of the risen God, but I believe that all men are Gods, and that collective man is God. So when you hurt man, you hurt God. And when you hurt man, you hurt yourself, because you are God.1139 ¶44

There is nothing but God. Only God in this world. And may I tell you– and this is not from speculation– God is love. In spite of the horrors of the world, God is love. For when you stand in his presence, you can’t feel anything but love. And when God embraces you, and you become one with God, you have never felt such ecstasy. Not in eternity. You can’t describe the joy, the ecstasy that is yours when you are embraced by the risen Lord. And from then on you are incorporated into the body of God, as we are told in the sixth chapter of the book of Romans: For he who is united to the Lord becomes one spirit with him. Only one body, only one spirit, only one Lord, only one God and father of all. And you are that. So in the end, the one who commanded the fall for this fabulous purpose…you will awaken, and you were the one who commanded it! For he is father, and you will awaken right here in this world of death as the Father. And the only one that can reveal to you that you are the Father is God’s only begotten son, David, calling you “Father.” For David in the spirit calls Christ “Lord.”1139 ¶45

And the word Adonai is the name used for the Father. For in Hebrew they do not often use Jod hey vau hey because it’s a sacred name. And so they substitute Adonai for the word Jod hey vau hey. And so David in the spirit calls Christ Adonai: “my Lord.”1139 ¶46

And the words “my Father.” For every son spoke of his father as “my Lord,” fulfilling scripture. For the second Psalm is: And David said “I will tell of the decree of the Lord. He said unto me, ‘Thou art my son.1139 ¶47

Today I have begotten thee.’” And this David– the David, the only David in Biblical fame– will stand before you and call you “Father.” And then you know who you are. And this comes after you have been awakened from above, born from above, and then comes the son calling you “Father.” And then the entire drama unfolds within you. And you’ll know exactly who you are. That you are the one spoken of in scripture as the gods who gathered and we agreed then to dream in concert.1139 ¶48

So that when you and I see a building, we may see it differently. You may see it through the eyes of one who’d like to own it. I may see it through the eyes of one who admire it, with no feeling of possession. But we do see the same building, only we see it differently.1139 ¶49

So when we descended, we agreed to dream in concert. So while we walk this earth, we see the same streets, therefore we know the same number, and we can go wherever we want to go because we are dreaming in concert. But we are dreaming, my dears. This whole vast world is the dream of the gods who descended. But because we agreed to dream in concert, there is no confusion. Had we agreed to dream individually, and all play solo, this would be the wildest, maddest thing in the world. But we agreed to dream in concert.1139 ¶50

Now, may I tell you… when I invite you to go all-out, and to imagine that you are now the man, the woman that you want to be, some will tell you “that will lead to madness.” May I tell you it will not.1139 ¶51

The only thing that would lead to madness would be to doubt it. The minute doubt sets in, and you would like to believe it, but reason tells you it isn’t true, and you begin to doubt, then descends what the world will call a mental division, certain madness. For doubt is the only devil in the world. That’s doubt. If you could go all out and believe it, and regardless of what the whole vast rational world will tell you, you won’t go mad.1139 ¶52

The whole thing will become a part of your dream world. You’ll bring it into– and fit it in without any difficulty– into the world.1139 ¶53

So someone born poor, very poor, he began to dream that he had wealth, and that he had fame. Well, at the moment, it would seem insane– his dream. But he persisted in his dream. But when the dream became true, and his fame was established, and his wealth established, it seemed perfectly natural to those not knowing his dream. So everyone is dreaming.1139 ¶54

But if you begin to doubt your dream, and still try to make it true, but doubting all the time, you’re heading towards a little breakup. But you will not break up if you go all out in your wonderful claim that you are what you desire to be. Because all things are possible to God. And the God spoken of is right where you are seated. That’s the God of whom the Bible speaks.1139 ¶55

So when the gods came down in the likeness of men… here they are. And some found a female garment there. And some a male, woven with care.1139 ¶56

And so God himself enters death’s door– this door, of death. Always with those who enter. And lays down in the grave with them, in visions of eternity, until they awake and see Jesus.1139 ¶57

And the linen clothes lying there which the female had woven for them. They seem to be woven in the womb of a woman, and they were. No question about it. But they were simply emanations of a soul… woven in the womb of a woman between a cooperation of a male-female. But the soul emanating is neither male nor female. But he emanates a male garment or a female garment.1139 ¶58

And wears it in this world of death. And take it off? Emanates it again. This time without the use of the womb of a woman. Doesn’t need it anymore. For we are told in the 9th chapter of Hebrews: For as it was appointed for all men to die once, and then comes the judgment. So Christ was offered once for the sins of many, and then he will appear a second time not concerning sin, but to save those who are eagerly waiting for him.1139 ¶59

Well, you’ve died already– forget the death! When you go before I go, it may be said of you that you died. I will hear the news that so-and-so died. You didn’t die at all. You already died. You only die once.1139 ¶60

When we fell, all in one body, that’s when we died. We left our heavenly home and the glory that was ours to come down and assume the limitations of the flesh, which is called that of a slave. And so we’ve already died– if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.1139 ¶61

So the death is over! Only once do you die. So though you go through the gate and men call you dead, you aren’t dead!1139 ¶62

You simply emanate the same body, only it’s young. It’s new! Twenty years old, nothing missing. Unaccountably new–you can’t explain it.1139 ¶63

And may I tell you, the majority who go through don’t even know they’ve gone through, and take the young body for granted. Just as we take everything in this world for granted. A miracle goes on all day long in my body. I eat tonight’s dinner, and it’s being converted, unknown to my conscious reasoning mind, into blood, to tissue, to bone.1139 ¶64

And no man on earth can make one drop of blood. Transplant a heart but he can’t grow one. Transplant all kinds of organs but he can’t grow one. He can’t make one drop of blood. They’ve been trying forever but they can’t make a drop of living blood. They can’t make one hair of the head.1139 ¶65

So they say, “Now, this man would have lived three weeks if he didn’t have the transplant!” So they give him the transplant, and he lived 18 days. That’s the first one, in South Africa. And suppose the other one does live… he will not live one hour beyond his span of time. As told us in the Sermon on the Mount: “Who by being anxious can add one hour to his span of life?” Man goes blindly on believing that he can do these things. And all that it’s doing is publicizing the surgeons and the medical world. It isn’t doing a thing to this being that you really are, for you are not anything he thinks you are.1139 ¶66

So I am dying… my poor old heart is gone, liver gone, all things gone, I should get out, and emanate something new, and wear it. And they’re going to put a new heart in me. They’re all hoping this night that someone will die suddenly [audience laughter] and then get their heart, so that the doctor can have the experiment. If they didn’t die suddenly leaving a good heart, they couldn’t use it, so let her be good and healthy when they die. Either kill her, or do something so they give the heart up. And they’re using that, and people are eating it up as though “Isn’t this marvelous? Isn’t this fantastic?” And the world goes blindly on in the world of sleep, not knowing who they are. So I tell you, you are the Adam made in the image of God that is the son of God. And out of you came your Eve, and Eve is the body that you are wearing. And you cleave to it, and you cleave to it so tightly that finally you become one flesh, so whenever it is hurt, you are hurt. And that is the Adam and Eve of scripture. Therefore it is not a myth. It does come out of you, but certainly not out of this little bone on my side called a rib. For the word tsela means “a portion.” That’s what it means. So man has no body distinct from his soul. That called “body” is a portion of soul discerned by the five senses, the chief inlets of soul in this age. That’s all that it is. You are a living soul, destined to become a life-giving spirit. And as you fall, you emanate a body, because you have to have a body to function in this world. And you can automatically do it. The minute you’re called “dead,” you’re not dead at all; you’re alive, and a body emanated out of your own being. Young… new… not one part missing. Nothing missing. If you had an arm missing, the arm is not missing. If you had all your limbs off, as many today have all these off after the war… they’re not missing. The whole thing is replaced. And when they’re replaced, he takes it for granted!1139 ¶67

I know. I meet them. I can’t persuade them that they’ve died. How can I tell a man who was alive, who’s talking to me, that you died?1139 ¶68

He laughs at you. “But I tell you that you’re sound asleep!” Wouldn’t you laugh at me? If I tell you “You’re not only sound asleep, but you’re dead”… well, now, you’d say, “Neville is mad.”1139 ¶69

Don’t go and hear him. That man is mad. He has a demon. But I have comfort. That’s what they said of the risen Christ in the tenth chapter of the Book of John.1139 ¶70

“Why listen to him? He’s dead! He’s mad! He has a demon.” And he said to them– what did he say?1139 ¶71

“Why do you stone me? For what good work? For no good work, but for your blasphemy. For you, being a man, claim that you are God.” Well, he said, “Is it not written in your law ‘I said ye are Gods’? If he calls you Gods to whom the word of God came, then why, when he who the father consecrated and sent into the world claims that he is the son of God, that you should say he blasphemed?” He doesn’t make a claim greater than the other. They don’t know they are the son of God. He’s only trying to awaken man that you are the sons who came down. He makes no claim that he is greater than.1139 ¶72

He said “I am going unto my father and your father. Go and tell my brethren. I am ascending unto my father and to your father… to my God and to your God.” He didn’t make a claim that his father differed from your father, or that his God differs from your God.1139 ¶73

But they couldn’t understand the mystery. They tried to get it right straight through the reasoning mind. And it isn’t– you can’t get it that way. The whole thing is spoken to the imagination, which is God. Man is all imagination. And God is man, and exists in us and we in him. The eternal body of man is the imagination. And that is God himself.1139 ¶74

Now let us go into the silence.1139 ¶75

Tonight’s subject is “The Pattern Man.” Paul, in his final letter to Timothy, -- when he felt that he was about to depart this world, he wrote Timothy, and he said: “Follow the pattern of the sound words which you have heard from me. Guard the truth which has been entrusted to you by the Holy Spirit who dwells within us.” Paul’s Letters were written twenty-odd years before any other part of the New Testament. The earliest Gospel is Mark; that came twenty-odd years after the Letters of Paul. It was in Paul that the entire story unfolded itself. Paul said: “When it pleased God to reveal His Son in me, I did not confer with flesh and blood.” To whom would he turn? And he spent his last days, as told us in the Book of Acts, expounding the matter to them, “trying to convince them about Jesus, then from the law of Moses and from the prophets. And some were convinced by what he said, while others disbelieved.” He found the Pattern. Like every one, we are looking for a man, -- some strange being coming out of space to save humanity; and he was one of those who looked for a man. Then he found it was not a man, but a pattern that was buried in man; that God had prepared the way for His sons to return, and the “way” is buried in man as a pattern. When that pattern unfolded in man, then the one in whom it unfolds realized Who the Coming One really was.1138 ¶1

If you take the 39 books of the Old Testament; although they are written across the centuries, they form one book, and events that are widely separated in time are welded into a pattern, and that pattern unfolds within the individual, forming what we call in Scripture “Jesus.” Jesus, then, is the pattern. I call Jesus the Pattern Man. The first one to use the word “Jesus” is Paul. The first one to use the word “Christ” is Paul. He speaks of Jesus Christ. Well, “Jesus” has the same root as the word “Jehovah,” -- the Lord God Jehovah, the same root as that of Jesus; and the word “Messiah” and the word “Christ” are one and the same. So, when he speaks of Jesus Christ, he is speaking of the Lord God Jehovah and His Messiah.1138 ¶2

Now, where did he find it in the Old Testament? In the Second Book of Samuel, the 7th chapter, we read these words: “Go to my servant David, and say to David, ‘When your days are fulfilled, and you lie down with your fathers, --’” which is a euphemism for “Death” -- when you are dead and you are buried with your fathers, your forefathers, “‘I will raise up your son after you, who will come forth from your body, . . . I will be his father, and he shall be my son.’” Here He tells David that He is going to raise up a son that will come forth from his body, and that He the Lord will be the father of that boy. That son will call Him “Father.”1138 ¶3

Now, everyone was looking for the physical descent of someone called David, because they did not understand the great mystery of Scripture. David symbolizes Humanity. The whole vast world of man is symbolized as David, and he will raise up out of man That which will be the Son of God. Well, you are a man. I am a man. Regardless of our sex, generically we are all Man, whether you be male or female; so, I will raise up out of Man a son that will come forth from his body, but I will be his father, not the man out of which he is raised! I, the Lord, will be his father.1138 ¶4

Well, how on earth would you know this unless it happened to you? You can hear it from others, as they heard it from Paul, -- as you are hearing it from me.1138 ¶5

In the early church Paul was known as the Apostle, -- not just an apostle, but the Apostle, as though there were no others, because Paul -- whoever Paul was; but Paul is that state that everyone must reach. When he reaches that state called “Paul,” then it happens in him, and he is sent to tell it. So, he tells it, hoping to convince those who will listen to him, concerning this great mystery. “And some were convinced by what they heard, while others disbelieved.” He used Scripture to persuade them. He showed them in Scripture what he really meant. As it unfolded in him, then he took Scripture, and this is what it meant.1138 ¶6

For in me something was raised, but it wasn’t another; it was myself. I found myself buried in myself. When I rose in myself, I came out of this thing you call a man; so the son was raised out of man, which is David.1138 ¶7

Now, that which came out is my very Being! I came out. And then in time -- in the not-too-distant time after coming out, here I found Humanity personified as the David out of which I came. And Humanity then became my son, but I then was the Father. He simply raised up Himself out of Man. It was the Father who was buried in Man. He raises up out of Man Himself. So that man who was raised can say, “I and my Father are one.” So, “when you see Me, you see the Father,” for: “I and my Father are one.” We are not two. First there is a father and then a son, and then it is David. -- The whole of humanity personified will come out as David.1138 ¶8

So, the pattern is buried in man, and God has prepared the way through that pattern for Himself to return. It was God Who came down into humanity. It is God who actually became as we are, that we may be as He is, because it is God who is buried in man.1138 ¶9

Now you may say: “Will he suffer as I have suffered?” Well, we are told in Scripture: “He took our infirmities and bore our diseases.” Well, someone said to me: “After all, he bore my disease, and he took upon himself my infirmities? It is I who suffer. I am suffering -- not any other.”1138 ¶10

And they repeated it: “I am suffering.” Well, who do you think God is? What is His name forever and forever? Is it not revealed in Scripture, “My name forever and forever is I AM”? And when you go to the people of the world, called Israel, and they ask you: “What is His name?” say to them: “I AM. That is who I AM. This is my name forever.” So, you say that you are suffering, and not God? You have a false god when you say, “I am suffering, but He is not.” Who is He? His name is I AM. He isn’t pretending that He is you. If He pretended that He is you, that would be God masquerading under a veil of flesh -- masquerading as a man. He’s not masquerading as a man; He became man -- actually became as you are, that you may be as He is.1138 ¶11

So, when He raises up His son through the body, it is you that He raises. And to show you that you are God, He has one more marvelous experience. There are four Mighty Experiences: The first one, He raises up in you as you. That one is simply one side of the coin. The same night that you awake within yourself is the night that you are “born from above.” As you are told in Scripture, “You cannot enter the kingdom of heaven unless you are born from above. You must be born again.” So, that is told you. So, the first night that you awake within yourself, that same night you are “born from above.”1138 ¶12

Then He unfolds in the next great drama which comes about 139 days later -- in my own case it did; so I would say approximately five months later this thing happens, when actually you realize what came out. He raised himself, because it is God. If God is a father, then God has a son. Then you find His son; and in finding His son as your son, -- now you know who He raised up. At first you are aware of being John, if your name is John. And that’s who came out. Then, five months later, when He raises up now His son and you are the father of that son, then you know who actually He raised. He raised Himself as you! So, there is only God buried in Humanity; therefore there can only be God to be raised. And if God is a father, He has to raise up His son; so the son is made to say in Scripture, “Thou wouldst not leave my soul in hell.” “Thou hast redeemed me, O Lord, faithful God.”1138 ¶13

So, here out of man comes the meaning of His promise: “I will raise up your son after you, when you lie down with your fathers.” I will be His father, and He shall be my son! So, when you are raised up, you think then: “Am I now the son?” No, not yet. You are the Father, but you do not know it yet; and then 139 days later another explosion of the mind, and this time He raises up the son. But He first raises Himself. You are the Self. Then He raises the son, and you are the father of that that He now raises. Therefore, you are God the Father!1138 ¶14

Every one is going to experience it! I don’t care what you have done or what you are planning to or what you are doing now; it’s irrelevant. You may have a dream that you are a billionaire, -- well, that is all right. It will all pass away. It means nothing. You may have the dream of being the greatest scientist in the world and bring something into the world completely unknown to man, and receive all the plaudits of the world. It will pass away. It means nothing.1138 ¶15

This is the only reality: God redeeming Himself. God ventured into death. This world is the world of death. Everything dies. It appears, it waxes, it wanes, and then it vanishes. Everything in this world comes in, grows, wanes, and disappears. But that which I am talking about is forever. Eternity came down into Time and buried itself in Time -- in man. And He is buried in man. Then in the fullness of time He redeems Himself through a pattern.1138 ¶16

So, Jesus of Scripture is the Pattern Man! The eternal pattern. There is no other way to the Father. He said, “I am the way, I am the truth, I am the life; no man cometh unto the Father, except by me.” There is no other way.1138 ¶17

So, when people tell me: “Can it be in this religion, or that religion, or the other religion, or in something other than this?” I reply: “There is no other. There is only one way to the Father, and that way is through this Pattern Man. And Jesus Christ is the Pattern buried in every man.”1138 ¶18

Well, Jesus is the Lord God Jehovah -- God the Father. And Christ is His Son, the Messiah called David. And David calls him “Father,” calls him, “My God,” calls him, “my Lord.” So, he said, “How did David call me? He called me in Spirit.” “Well, what did he call me? He called me, ‘my Lord.’” Read it in Scripture. “What think ye of me?” And they answered, “The son of David.” The son of David, -- “Then why did David In the spirit call me, ‘my Lord’? If David thus calls me, ‘my Lord,’ how can I be his son?”1138 ¶19

He is my son, and he symbolizes Humanity, for I, the Pattern Man, -- I am buried In every child born of woman, regardless of his race, regardless of his nationality, regardless of anything -- I am buried in every one.1138 ¶20

And in every one, in the fullness of time, I will rise, and will awaken in man as the man in whom I awaken. He will know it at that moment when I awaken in him; he will simply know that something happened. He will know that he came out of his own skull, which was to him a tomb. He came out of that skull, and he was “born from above”; but he is bewildered. He tries to tell others, and they have no ears to listen to him, for to them he has some strange hallucination. It’s not what they were looking for. “So, don’t bring me any nonsense,” they will say.1138 ¶21

Thus, he spent every day from morning to evening just simply expounding the matter to them, trying to testify to them concerning the Kingdom of God, trying to convince them concerning Jesus. Well, they never heard of Jesus, for the word “Jesus” came into the language only through Paul. But he knew “Jesus” meant “Jehovah.” He’s trying to convince them of the reality of this Self-existent Being called Jehovah. He named it “Jesus.” YOD HE VAU is the root of it. And then some were convinced by what he said, because he used Scripture. Well, the only Scripture he could have used in those days was the Old Testament, for there was no New Testament.1138 ¶22

The first books of the New Testament are the 13 Letters of Paul, and they preceded the next book of the New Testament by at least twenty-odd years, which is the Gospel of Mark. That book was written twenty-odd years after these Letters of Paul. And Paul’s first letter is Galatians. In Galatians he tells us, “When it pleased God to reveal His son in me --” The preposition is “in,” not “to,” -- but “in me.” “-- I did not confer with flesh and blood.” To whom could I turn? A Freudian? To one who studied with Jung or one who studied with Adler? What could they tell me? What on earth could any man in this world tell me if he is going to rationalize based upon his concept of Jung or Adler or Freud or any other doctor? They do not know.1138 ¶23

Well, here, the whole thing is buried in man. So, just imagine someone who knew his Old Testament backwards, he had committed it to memory, he knew it; a learned man was Paul. And then he studied and studied but couldn’t find it. He couldn’t find the answer as he studied it. But, then, it erupted within him. That tree had never yet borne fruit, and suddenly the Tree of Life began to unfold within him, and the fruit unfolded within him. Well, he is the Tree of Life, and he is bearing fruit, -- he is bearing a son; and the son is Humanity calling him “Father”.1138 ¶24

I say to you, what I’ve told you tonight and will continue to tell you to the ends of time, -- I see no other reason for my being here, other than to tell my experience. I was sent, as he was sent, -- whoever he was. He was called by the word “apostle” because he was sent. That is what the word “apostle” means; one who is sent. You don’t volunteer. You don’t do it for yourself. You can’t send yourself. You are sent. You are called and sent. So, to be called is also to be sent. I was called into that assembly and sent.1138 ¶25

At the moment, I did not know why I was sent. I only knew I was sent. Then came the experience thirty years later. That’s why I was sent, in preparation for the experience, that I simply may take the barnacles off this ship and set it once more straight, even though there are only a few to hear it.1138 ¶26

What does that matter? There were only a few who heard him, if you read Scripture carefully, -- just a few. At the end of his days, he spent the time in his own little home from morning till night; and those who would come, he simply took Scripture and showed them where what happened to him was foretold In Scripture.1138 ¶27

But no one reading Scripture could have seen it that way, for trained as they were, they were looking for a man -- some unique man to come from without, and were told that, by some miraculous, fantastic way, was the leader of men, and that he would save man, -- as Hitler said he would and as Stalin said he would, and Karl Marx said he would. They were all “outside” saviors. There is no “outside” savior. The Savior is within you. He is buried within you as a pattern; and when the pattern unfolds, it is not another unfolding, it is you unfolding. He unfolds in you as you. You are the one who finds himself awakening within your own grave, which is your skull. It is you who comes out of that skull like one being born. It is you who stands before Humanity personified as the son called David, and he calls you -- not another; he calls you “Father.”1138 ¶28

Then you read Scripture, and in Scripture David calls God “Father,” fulfilling what God said he would do. He said, “I will raise up your son after you. He shall come forth from your body. I will be his father, and you shall be my son” ; and then David is made to say: “I will tell of the decree of the Lord: he said unto me, ‘Thou art my son, today I have begotten thee.’” So, the whole thing unfolds, and you go back and read Scripture -- you have read it before. How on earth could any man ever have understood it until in the fullness of time it unfolded within him? When it unfolded in a man, that man knew what Scripture intended all along. Then you tell it to those who are still looking for some external savior, and they are still looking for him; so they turn their backs upon you, and they will not believe you.1138 ¶29

This is a repeated pattern over and over and over. Some believed -- a few believed, but others disbelieved. I’ll find that until the ends of my days.1138 ¶30

He returns to Timothy and tells Timothy to “follow the pattern of the sound words --.” He took the entire 39 books and events widely separated in time, and he brought them together to form the pattern. He found some in the early parts of Genesis, and then some in the Book of Samuel; then he found some in the Book of Psalms, in Jeremiah; he took these patterns and wove them together, and they all unfolded within him.1138 ¶31

There was a promise in the beginning. He found that in the early parts of Genesis. He promises a child -- a child that would prove something. That’s the son coming, just a son. Then he tells you: “Here’s another sign: As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up.” That is in the Book of Exodus. And, then, that happens to you. “To me in this same manner?” Yes, it’s going to happen to you. It happened to me. Like a fiery serpent I was lifted up; and here is something that recorded it thousands of years ago. The whole thing is contemporary. It is an eternal drama that is taking place. One is drawn into that eternal drama, and then it unfolds within him.1138 ¶32

I like to repeat it in this manner: If you can conceive of an action -- a simple action that is forever taking place, like an eternal command, -- something to be done absolutely and continuously. It’s like -- well, the imperative passive mood; something that is done absolutely, but at the same time continuously, without reference to the completeness of the action or the incompleteness of the action, without reference to its duration, without reference to its repetition, without reference to its position in time. It is simply taking place in Eternity. And then you are drawn by this like a magnet; and as you are drawn into it -- because it is a simple act talked about in Scripture, the action unfolds within you, for it is already in you. You are drawn into it, and it unfolds within you. You are the one having the experience. You don’t see it as something on the outside. You are experiencing the action.1138 ¶33

And when the whole thing unfolds within you, you go back to Scripture, and then you see that this is what was said anyway. This is what was prophesied would happen, but you thought it was going to happen to another. I thought it happened two thousand years ago to one called Jesus. Now I see that Jesus is a pattern. Jesus is the Pattern Man buried in every man; and when that pattern unfolds in man, man is Jesus!1138 ¶34

Well, Jesus is the Lord, -- the Lord God Jehovah. So, there is no room for another god. There is only God. So, when asked, “What is the greatest commandment in the world?” he replied: “Hear, 0 Israel. The lord, our God, the Lord is one. There is no greater commandment.” You can’t have two gods -- only one. But one God becoming us unfolds in us, and we are that one God!1138 ¶35

So, in the end, we are all one; for if the same son calls you “Father” that called me “Father,” are we not one? You are not going to have another son. You are going to have the same son -- the identical son calling you, “Father.” Well, if he calls you, “Father,” and he really is your son, and he has already called me, “Father,” and I know he is my son; then you and I, though we differ in identity, -- we still are one. We simply are only one. “Hear, 0 Israel, the Lord, our God, the Lord is one.” There can’t be a second god, or other gods. But in the end, everyone in this world will form “one body, . . . one spirit, . . . one Lord, . . . one God and Father of all.”1138 ¶36

Now, this is far more important than to tell you how to make a million, which is a simple thing for you if you really want it and you are willing to give the time to it. Those who came here tonight, thinking that that would be part of tonight’s talk, -- then for your benefit, I will tell you a story. I have repeated it unnumbered times, but I will tell it again if you are here for that purpose:1138 ¶37

Your own wonderful human imagination is the being that I speak of when I speak of God. When I say, “God became as we are, that we may be as He is,” I am speaking of your imagination. And you cannot get away from your imagination. “And by Him all things were made, and without Him was not anything made that was made.” That’s your imagination.1138 ¶38

There isn’t a thing in this world that you see now and call it a fact that wasn’t first only imagined: the building; the clothes you wear; the chairs on which you are seated; this little mike; -- everything was first only imagined, and then executed.1138 ¶39

Well, if all things were made by Him, and without Him was not anything made that was made, -- good, bad or indifferent, try to find some other maker than your own wonderful human imagination. Try to find it. You may say: “Edison did it” -- in his imagination; “Einstein did it” -- in his imagination. Show me one other instrument other than the human imagination that conceived anything in this world, and that is God. “If all things were made by Him, and without Him was not anything made that was made,” then you conclude that He must be the human imagination. So, I tell you, your own wonderful human imagination is the God of Whom I speak! That is the Being that actually will awaken within you.1138 ¶40

But, now, to get things in this world, assume that you are. “All things are possible to Him.” Assume that you are the man that you want to be -- or the woman that you want to be. And, although at the moment of your assumption your reason and your senses deny it, if you dare to persist in that assumption as though it were true, that assumption -- in a way unknown to your rational, conscious mind -- will harden into fact. It knows how to actually build that series of events necessary to make it so in your world.1138 ¶41

If you really want to be what you call “secure”, -- say, in finances, dare to assume that you are secure, and live as though you were; sleep as though you were; and then it will happen in your world that will cause you to leave your present environment and move on into the state that you have assumed.1138 ¶42

If you wait for things to change before you dare to assume, you will wait forever. Circumstances cannot change of themselves. You change them by changing your concept of Self. To attempt to change the world before you change your own imaginal activity is to struggle against the very nature of things.1138 ¶43

Now, you say: “Well, I am reaping these things in my world, and I didn’t make them.” No, -- you have forgotten the blossom time. What you are now reaping is simply the fruit of some forgotten blossom time. You have a very faulty memory. We all have. We can’t remember when we set in motion what we are now reaping as a harvest; but everything in our world was once planted as an imaginal act, and it has not a physical cause, -- it has an imaginal cause. Every natural effect in this world has an imaginal cause, and not a natural cause. A natural cause only seems; it is the delusion of a faulty memory, because man cannot remember the blossom time when he actually set it in motion.1138 ¶44

If you will try that, then if you came tonight to hear something more practical, then that is the practical side of this teaching.1138 ¶45

But may I tell you, I consider that what is most profoundly spiritual is most directly practical. For, if you really give all your attention to this pattern, “and set your hope fully on this unveiling of The Christ you,” it will be far more profitable than seeking to become rich in the world. If this thing should only unfold within you, then the world is yours. You don’t have any desire for the fantastic claims that people make in this world.1138 ¶46

So, if you really give all your attention to the hope, as Peter said, -- “Set your hope fully upon the glory, upon the grace that is coming to you at the revelation of Jesus Christ.” If Jesus Christ is already in me, as told me in the Letters of Paul, then I can only wait for the unveiling of that Jesus Christ within me. And this is the hope that makes it wisdom to go after the burdens of this long, dark night of time.1138 ¶47

So, you find yourself in pain, find yourself limited by some infirmity for a little while; bear in mind: “He took upon Himself our infirmities and bore our diseases.” And His name is I AM. So, when you say that I am doing it all by myself and He is not bearing it with me, remember: His name is I AM. And I AM, which is the real name of God, became as limited as you are, and now bears your infirmities and your diseases; and He does the suffering.1138 ¶48

But in the end, He will awaken in you as you, and you will be the Lord Jesus; and your son will bear witness of your fatherhood, and He is the Messiah in Scripture, as told us in Samuel and told us in the Psalms. And when you meet him, his name is David. You are the Lord Jesus, and David called you -- the Lord Jesus -- “my Father.” He calls you, “my Lord.” He calls you, “my God,” for that is the story of Scripture.1138 ¶49

Man has been completely educated out of it and he brings his prefabricated misconceptions of Scripture to a message of this nature. Well, it doesn’t dovetail with what he has been taught; therefore, he goes away saying, “I didn’t hear it,” or “I don’t care for it.”1138 ¶50

He still wants his external god to whom to pray; and if his prayers are not answered, then he will say to himself that God did not think it wise to grant his prayer, -- in spite of the fact that we are told whatever we ask for will be granted. He didn’t say if it was good for you; he just said you should ask for it, but he made this statement: “Whatever you ask in prayer, believe that you have received it, and you will.” Read it in the 11th chapter of the Book of Mark. “Whatever you ask, believe that you have received it, and you will.” “If we know that He hears us in whatever we ask, we know we have obtained the request made of Him.” Read that in the First Epistle of John, the 5th chapter, 15th verse.1138 ¶51

These are statements made by the Awakened Man. Therefore, if the prayer is not answered, you are praying to a wrong god. But if you know that the God to Whom you pray is your own wonderful human imagination, then instead of begging, you appropriate. You appropriate the state; so I call it the subjective appropriation of the objective hope.1138 ¶52

What is my objective hope? Well, I appropriate it subjectively. I “go within” and I simply appropriate it. I simply assume the feeling of my wish fulfilled. I appropriate it; and if my wish fulfilled were true, how would I see the world in which I live? And then do everything to make me see it as I would see it if it were: see the people in my world as I would have to see them, and let them see me as they would be compelled to see me if what I am doing is an actual external fact. If they know me and I know them, and something happens in my life that becomes public knowledge, -- well, then, they would know it. Then let them see me as they would have to see me if it were true.1138 ¶53

So, the subjective appropriation of the objective hope is prayer. You don’t beg any one. Don’t ask anyone. You simply appropriate it.1138 ¶54

For, if He is in me, where would I go to ask Him? As we are told, “Do you not realize that Jesus Christ is in you?” Then test yourselves to see if you really realize it. Put yourself to the test. If I say, “Jesus Christ,” and your mind jumps on the outside to something other than yourself, you have failed the test, for you are told: “Do you not realize that Jesus Christ is in you? -- unless, of course,” said he, “you fail to meet the test!” Well, you have just had the test. So, when I use the words, “Jesus Christ,” and something on the outside comes to you, you have failed the test, for Jesus Christ is in you.1138 ¶55

If I go to Him in my prayer, where would I go but to myself? He became as I am, that I may be as He is. He actually became me. He is in me as my own wonderful human imagination, for “by Him all things were made, and without Him was not anything made that was made,” so I go within and appropriate the state. So, the subjective appropriation of my objective hope is my prayer.1138 ¶56

And having appropriated it, I drop it, as I would the seed into the earth. The seed must fall into the earth and rot before it can be made alive. Well, just drop it, and then in its own good time it will come into harvest.1138 ¶57

It takes an interval of time between my appropriation and its fulfillment; so having done it, I drop it, and go about my “Father’s business” appropriating other states -- not only for myself, but for “myself pushed out,” which I call “others.” For, in the end, there is Only One.1138 ¶58

One day we will know that you and I are one, for you must be the same Being that I am, though we are individualized, and we will remain individualized. But you must be the Being that I am, because you are the Father of my son. How on earth could you be the Father of my son and not be as I AM?1138 ¶59

So, I will know you -- know you in Eternity as who you are, a friend; I will know you as my brother, but I will also know you as God. Every one, in the end, I will know as God -- the Only God, but I will know them as my brother and know them as my friend. All will be God.1138 ¶60

Not one will be lost, -- in spite of all that is said to the contrary. There is no hell waiting for you. There is only an infinite body of Love -- an infinite body of Perfection, which one day you will wear; and wearing it, nothing can remain in your presence that is imperfect. As you walk by -- as you glide by, everything will be molded in harmony with the perfection that is springing within you.1138 ¶61

You do not need a realm called Heaven. You are Heaven. The body you will wear will be perfect, and in its presence nothing can remain imperfect. And that’s Heaven! So, if you went into the hell of hells, it would be automatically and instantaneously transformed into Heaven.1138 ¶62

So, you don’t need love; all you need is the Body of the Risen Lord within you. And when He rises within you, that body is an infinite body of Love and Perfection.1138 ¶63

So, here the Pattern, I know from experience, is buried in man. It’s the way of escape from the world of death into the world of Eternity. And that Pattern was built into man before the foundation of the world.1138 ¶64

He prepared the way for His own escape; and when the time is fully come to depart this world, as Paul said, “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,” and now Paul is about to depart.1138 ¶65

But in his departure he spends his time from morning to evening expounding the matter to them, trying to convince them about Jesus, trying to testify to the Kingdom of God, and using Scripture to support his argument -- both from the law of Moses and from the prophets. And some believed what he said and some disbelieved; and everyone who comes into this same state of consciousness where the Pattern unfolds within him is going to find the same crowd, some believing and some disbelieving, until one day it happens in them; and they too will be confronted with those who will believe them and disbelieve them.1138 ¶66

And it will go on and on until the end when all are redeemed.1138 ¶67

When all are redeemed, it is by the one Pattern; so I say there is no other way of redemption. When people tell me diets will do it or meditation will do it or this other -ism will do it, or some other savior, -- there is no other savior. The Savior is a Pattern, and the Pattern is in man, and it’s called in Scripture “Jesus.” There is no other way. “I am the way, the truth, and the life.” “I am the resurrection and the life.” “No one comes to the Father, except by me.”1138 ¶68

The one speaking in these quotations is the Pattern Man, and until this Pattern unfolds in man, he remains in the world of death. Well, when it unfolds within him, he is that which unfolds within him. He is the Lord Jesus. Jesus is the Lord God Jehovah. And because He is the Father, there must be a son; and the son stands before him, which is the sum total of Humanity with all its experiences personified, and that infinite beauty is called David. He is the David of Biblical fame, and he calls you “Father.”1138 ¶69

Now let us go into the Silence.1138 ¶70

Last night after the meeting a lady asked me if I would touch on what I said earlier about who saw Him. He appeared first to Peter, and then to the Twelve, then to five hundred, and then to James, then to the Apostles, and finally to Paul. Well, I will touch it just briefly, for her sake.1138 ¶71

When He appears, it is simply the man in whom the Pattern has awakened. It is that man, whether you call him by a Biblical name or by any other name, -- anyone in whom the Pattern of Redemption awakes is that man called “Jesus.” But you may know him in this world as George or Peter or Neville, or any other name.1138 ¶72

I know in my own case they must now start. It has already started. Those who see me in spirit as the Being that I am claiming that I am -- I am claiming it only because it has happened in me. I am not speculating. I am not theorizing. The whole thing has unfolded itself in me.1138 ¶73

There is a gentleman here tonight whose wife had this experience this week and wrote me this letter. She says, “I had this wonderful experience where you gave this banquet. It was beautifully done and very formal. On your right sat one who seemed to have been, or should have been, an apostle. He was well dressed. I sat to your left. I knew the truth of what he was saying, but he was hysterical, because it struck him funnily. He told you that he had a dream that you were Jesus Christ, and then he started to laugh in a strange, disbelieving manner; and he kept on laughing as he repeated the dream that he had.”1138 ¶74

She said, “I knew that the dream that he had was true, and in spite of the fact that it was a dream, he didn’t think it true. He disbelieved it completely. But I knew it was true.”1138 ¶75

Well, that’s Scripture. She is a lady. In the end of the Book of Luke it is the woman who comes to the Apostles, and it is the woman who said, “He is risen,” and the apostles thought it an idle tale, and they did not believe it. There’s your story. She believed it, and she was not judged among the apostles. He was judged among the apostles, the man who sat at my right, the honored position at the table, and did not believe it.1138 ¶76

The apostles named in Scripture were not sent until after. They were told, “Remain in the city until you are imbued with power from above.” They had not yet received the gift of the Holy Spirit; so they could not be sent.1138 ¶77

So, they are coming. One after the other are coming to make that number. First He appears to Peter. Well, I told you who was Peter in my case -- a little girl 8 years old, Maylo. She was the one who saw the thing in detail. Then came others. Now they are gathering.1138 ¶78

No bragging about it. If it happened in me, it happened in me. There is not a thing I’ve done to warrant it. It’s Grace. It is a gift -- unwarranted, unearned. It is God’s gift. Grace is God’s gift of Himself to man which man did not earn. He did not merit it. It’s a gift. So, no one can brag.1138 ¶79

So, if it happened in me, which it has, I cannot brag; but I do know there must be witnesses to confirm that it did happen in me. And his wife -- he is sitting right here; his wife was one who actually witnessed it this past week.1138 ¶80

Are there any other questions, please?1138 ¶81

If I say to you that it was Jesus himself and not the crowd who was conscious of the mighty acts of God, would you think of another? I hope not. By Jesus, I simply mean your own wonderful I amness. That is Jesus. So I mean the individual who has experienced these mighty acts of God acts for his redemption is not an individual outside of you but your own wonderful I amness. When you say I am, that is God and that is Jesus.1137 ¶1

Here for the last three or four weeks they’ve been running a series of questions in the LA Times on Saturday in the religious section and the editor started it by asking a question. How long should a sermon be and many of them said three minutes, for the span of interest cannot be held. They cannot be attentive beyond say 3 minutes but some special to five. And then this past Saturday John Charles Thomas Jr. you’re familiar with the name the great singer. Now whether he is a junior or this is his son, I do not know. But he wrote a very sweet letter and said he could take 15 minutes if it’s well prepared and if the man who speaks it is convinced of what he says, if he really believes what he’s talking about and he’s prepared his thought, 15 minutes would be perfectly all right. But he added this much. He had a sermon that disturbs. The sermon that in some strange way moves the individual, disturbs him like the comfortable person, the complacent person. It is almost certain that that preacher has an outside source of income. Now that you may take it for the whole vast world.1137 ¶2

Fortunately, my heavenly father saw that my earthly father could supply me with that outside source of income that I did not have to take what I would have to take were I not free of Caesar’s will. But when I first came into this city back in 1945, I was confronted with just such a picture. I had already spent quite a few thousand to come here. I brought my family of four, really, three, and my wife’s niece, and we lived in the Gaylord Hotel. And I think the room was $40 a day. That is a suite because there were four of us, two little girls. my wife and myself and we ate in hotels and lived normally. But it was quite an expensive uh journey and we came across the country by train in those days because planes were not flying not commercially as they are today. And so the journey on a train for three and a half days across the country and then here and he tried overnight to shut me up because I was controversial that I said that I do not believe in the historicity of Jesus. Not as is described by the priesthoods of the world but as I get it out of the Bible. Yes. but not and he said, “Well, as far as I’m concerned, I teach the historicity of Jesus, and so you cannot take my platform or any of my groups.” And he had dozens scattered around the area where I was already contracted to speak. So John Charles Thomas was quite true. When this man learned that I was not dependent on his little money to go back to New York just as I came, he relented. He ran. He relented too late though. After I took one of those that really represented him and gave her all the money that he could have made, he went through the ceiling. It was only money. It wasn’t historicistic at all. It was a matter of money. He thought I would disturb those who gave to him generously.1137 ¶3

And so if you disturb the complacent, the comfortable who support the churches because there are some to sleep 3 minutes. So they can’t go beyond 3 minutes. Five minutes, that’s too much. By then they’re snoring. Ask anyone what is the text of today’s sermon and they can’t tell you. But it was something to do. You are seen in church and therefore you were a holy man like the chap who just dropped out of the skies with $500,000 extorted. He was a Sunday school teacher, a very good member of the church, a junior in the Mormon University, Brigham Young’s University, and undoubtedly a very bright fellow, but he could extort $500,000 from the company. So, he only had time enough to spend $30 of it. They got him and they got the almost the $500,000.1137 ¶4

But to come back to the substance of it all when you take the pulpit, you are almost warned not to tread on toes, not to tread on anything. Just leave it asleep. And if you don’t, well, then out you go. And we will simply call a meeting and bring in another one, another preacher who will not disturb. And if he doesn’t have an outside source of income, he will have to toe the mark. Well, that is life in this world.1137 ¶5

Fortunately, he who sent me saw to it, I would not have to tow the mark. For when he embraced me and he was infinite love and then sent me and told me done with the blue bloods. In other words, with all protocol, with all ceremony, with all that is now given off in the form of Christianity or religion for that matter, done with it by ignoring it and go all out until exactly what you are going to experience. And so I began to experience God’s plan of redemption. And so I was bold enough to go out and tell it just as it happened to me because I have what we call in Barbados a hind claw. When you find people chasing through the night to catch crabs and the crab can run as fast as the individual behind him and he can run in every direction just as fast forward, backwards, sideways, anything. and they’re going to make a wonderful dish out of crab meat. Well, the crab can go to a precipice. It could be 70 ft tall and right below is the ocean. And that crab can go just as fast as the man can run and disappear, but he isn’t falling. He has a hind claw and he simply holds on and simply buries himself and hides himself. If the man goes one second beyond his speed into the water 70 ft below he goes. So we speak in Barbados of having a hind claw that you can run and break your neck but you aren’t going to break it if you have a hind claw. So let them try to get you off the pulpit, get you off the stage, all these things. And if you really are sent, it will be prepared for you. You will have the hind claw. You will have that outside source of income. So you can speak boldly and tell exactly what has happened to you.1137 ¶6

Now Christianity is the fulfillment of Judaism. They are not two religions. It’s one. It’s the tree and its fruit. And Christianity is based upon the affirmation that a series of events happened in which God revealed himself in action for the salvation of man. And when did it happen, and where? Do you know? It all happened in the Jewish synagogue. The entire Old Testament is written by Jews. 90% of the New Testament is written by the Jew. The New Testament is telling you what happened in the synagogue. Why? In the synagogue, men began to experience the fulfillment of their own wonderful prophecy. And then they told it. Now you will say, well, how did the one that is now symbolized as the one who told it? He was not the only one. It happened as is happening here. Many of us are happening now. If I preceded you by a few years, what does it matter if I am the voice? But many of you are actually coming forward with the identical experiences. So we were formed the single unit.1137 ¶7

Jesus is only a name given. The word Jesus is I am. It’s Jehovah. Jehovah is salvation. So in man, man is having this experience. Now did he have an outside source of income? Well, may I tell you? You read the eighth chapter, the second and third verses of the book of Luke. If I said to the average Christian in the world that he was supported by rich women, they’re slapping that box my ears. All I would have to say to them, go back to your Bible and read the 8th chapter, the second and third verses. If you are not familiar with scripture, may I quote it for you? First of all, Luke mentions three by name. Mary who was called Magdalene. Well, Magdalene was a lady of the evening. He said he came to the sinners. He came to the harlot. He came to the tax collectors. These were his friends, those that the world calls sinners. So Mary Magdalene is mentioned first. Then came Johanna and then came Susanna. And then Luke adds, “And many others, not just others, and many others gave to him of their means.” Now the King James version has it him which is a right translation of the Greek. The modern translation to modify it under pressure of the errors of the present day use the word them trying to include disciples and followers which it is not. The Greek word is him. It was to him that they gave of their means and three women are mentioned and then and many others. So he had an outside source of income if you take it on this level.1137 ¶8

But you’ve got to take it on an entirely different level when we come to speak of Jesus. Jesus is simply the individual who has experienced God’s mighty acts of redemption. Now let us go back to the beginning of Luke first. He starts with the events here. First of all were events. These things that have been accomplished among us. Now the word translated among really should be translated within. It’s the same word that we read in the same book in the 17th chapter. The kingdom of heaven is within you. So these things have been accomplished within, not among but within. But nevertheless, we start with the events. And here are the first four verses. In as much as many have undertaken to compile a narrative of the things which have been accomplished among us as they were dictated to us by those who were ministers of the word who were eyewitnesses from the beginning. It seemed good to me also, having thought all things closely from the very beginning, to write an orderly account for you, most excellent Theophilus, that you may know the truth concerning the things that have been told you.1137 ¶9

You heard these things. They’re all things that man only heard from those who had experienced it. Can you believe it?1137 ¶10

Now, all this happened in the synagogue. It did not happen on the outside. These are all Jews who knew their Bible, but they’re not scholars. They were not brilliant minds. They were not the Sanhedrin. There were men who simply it happened within them as told us in the book of Daniel. He will give it to the lowliest of men. He is not coming to give it to the so-called wise men of the world and those that are known. But to the lowliest of men, he will give it. So here are men and women in whom the thing began to unfold like a tree being ripe and suddenly the blossom unfold. And here we see the fruit and they begin to describe their experiences and knowing scripture well. out. They could pinpoint the events that were foreshadowed in the Old and here they’re now there’s no New Testament but they know they’ve brought the Old Testament and the Old Testament to fruition and so they began to tell their story.1137 ¶11

So here we find, first, the events; then we find the oral tradition. So people heard what the few experienced, and then they are the preachers who told the word. Then came the committing of the oral tradition to the written word because it has to be recorded, because those who actually heard it from those who experienced it are dying off. And so it’s time to record for posterity what actually we heard. So now is committed to the written word.1137 ¶12

Now Luke sees what has been committed. For he said in as much as many have undertaken to compile a narrative of the things which have been accomplished among us. Now he does not criticize those who made the attempt. But he said, “It seemed good to me also, having studied all things closely from the very beginning, to write an orderly account for you, most excellent Theophilus, that you may know the truth concerning the things of which you have been informed.”1137 ¶13

Now, Theophilus means one who loves God. It means you or you would not be here tonight. You are in search of God. And so he’s speaking to you when he speaks or writing it for Theophilus, one who loves God, who is in search of God. He does not condemn or in any way criticize those predecessors who attempted the narrative. He simply claims that he has a better arrangement of the source material and not necessarily a greater I would say chronological exactitude.1137 ¶14

He does not put it in a chronological manner. No one does in scripture. I think I have given you a far greater chronological picture than anyone I have ever seen in print. I have told you exactly how it happened to me and the spaces in between from the moment of the awakening within me which is resurrection and the birth coming the same night 139 days later for the discovery of the son who reveals me as father. Then 123 days after that for the splitting of the curtain of the temple and I am the temple for my whole body was split and then another 998 day not no two years beyond that bringing it to 1260 days and here I’ve given you exactly one after the other chronologically is not really important but I do feel that having been sent to do what I am doing and must do and will do that it was important for one night on my bed I wondered how long did it really take I know what came first and what came second and what came third and I marked them all in my Bible. So I marked them all in the Bible and put the date down and a voice said to me, “Count them up.” So I got off of my bed, went to my living room, turned on the light, took my Bible, and took the days. And I went over and over and over and each time it came out 1,260 days, which is the day numbered in the book of Daniel. If your name is written in the book of life, then what does it matter? It takes 1,260 days. Well, I went in and I looked at it. I took my calendar. I went through the entire thing. I could hardly believe I’m seeing correctly. Went over the whole thing again. The next day that same thing and as often as I go over it came out to 1,260 days. And I know that no one saw these mighty events of God in me but I myself.1137 ¶15

So in scripture, if you read it correctly, no one but the individual who experienced it. Now here is the earliest of the gospels. The book is Mark. It’s the baptism and he is coming out as it is said he saw the heavens open. Didn’t say the crowd did. He saw the heavens open and the spirit descending upon him in bodily form as a dove. Yes, there is a voice. In my case, there was a voice and the earliest rabbinical tradition has it that the voice of God is like the sound of the voice of the dove. It’s called bath qol, B A T H Q O L. the echo of the voice of God. And when it comes down and descends upon you and smothers you with affection and your whole body is completely filled with love, pardon me, no one but you and the voice. But the voice is now personified as a woman, the daughter of the voice of God. And she said to me, which is not recorded in scripture, they meaning the dove, avoid man because man gives off an awful odor, a horrible, horrible odor. Most offensive odor. But he loves you and he penetrated that ring of offense to demonstrate his love for you.1137 ¶16

Well, now the odor that I give off and you give off is not because we are carnivorous and eat meat because the vegetarian stinks as much. They all do. It’s not that. It is simply the thoughts we entertain. You and I entertain the most horrible thoughts in the course of a day. And man lives not by bread alone, but by every word that proceeds out of the mouth of God. And God is I am. So every idea that I entertain is proceeding out of me. And when I entertain these things, I am feeding upon them. And they give off the most offensive odor. And the dove, the symbol of the Holy Spirit, avoids man until that moment that is so compelling, he has to penetrate that ring of offense and come down upon that one and gives his seal of approval.1137 ¶17

So the story opens up with this statement in Luke. The spirit of the Lord God is upon me. You read it in the early chapters of Luke. He comes out of the water.1137 ¶18

But may I tell you, you don’t see water, but the dove floats. Well, a dove can’t float. He’s not given like a duck or any bird of that nature. It doesn’t have a web foot. And yet when I looked at the dove, say 20 ft above me, it simply was stationary and the crystal clear ar atmosphere. As he said, the heavens opened. He saw the heavens open. And here is the dove floating actually floating because only if it floated could remain so stationary. And his eye on my eye the most affectionate look. And then I raised my hand like Noah in the ark. And I raised it and my index finger on the left hand went out automatically and the dove descended through this crystal clear air and then lit on my finger and I brought it to my face and it smothered me in love and kisses and affection. And while it is actually smothering me with affection, the whole thing dissolved. No one saw it but the voice of the daughter which is the echo of God. She it was who stood on my left who told me of the offense that man gives off and how his love was so overpowering that he penetrated that ring of offense to demonstrate his love for me and then it came down in bodily form upon me.1137 ¶19

So he fulfilled the 61st chapter of Isaiah: “The spirit of the Lord God is upon me. He has anointed me to preach glad tidings to the poor and to open the prison doors of those who are enslaved.”1137 ¶20

And then he closed the book and returned it to the attendant. And then all the eyes were upon him because of what he had said. And in a matter of moments they were stoning him to death. So he disturbed the complacency of people. So when you take this platform and you in any way disturb the comfortable, those who are complacent, those who are now quite satisfied with their prefabricated misconception of scripture, they don’t want any disturbance and you disturb them and they’ll warn you, you won’t get a salary. You’ll be out. For if they learn that you have an outside source of income, then they respect you. That’s all they respect anyway, money.1137 ¶21

What caused this man to take this $500,000? Was it not the love of money? And someone imitating him within 24 hours. So they caught him. They said he was about an imbecile, but he was asking for another 500,000 because how easy it was to get it. So they got them both. one had mapped the whole thing out and he thought it the perfect crime. They could never find this. He did everything he thought was the right thing and seemingly betrayed by his intimate friend who knew his secret. Can’t you see scripture? His closest friend betrayed him. No one can betray you who does not have your secret. And so his closest friend and his sister-in-law betrayed him for reasons not yet told, but they couldn’t stand it. And so we are told in scripture, “His closest friend, he who dipped into the dish with me betrayed me. Only my intimate friend to whom I reveal my secret could ever betray me.” No one knows the secrets of a man but the spirit of man. No one knows the secrets of God but the spirit of God. So if God reveals his secret only the one to whom he revealed it could betray him and he has to be his closest friend. That’s the story.1137 ¶22

So he writes a narrative around these events. So you can tell all kinds of things around the series of events and they aren’t very many. They are mighty acts by which God unveils himself in the individual for the salvation of that individual. And the salvation of the individual is to reveal him as God himself.1137 ¶23

So this story of Jesus Christ, if I could only get you to feel, I will break it right into two and speak of Jesus as Lord and Christ as his son. But man hasn’t been taught it that way yet. You will write it one day. I have given it to you from the platform and now you have it on tape. That’s all right. But I still feel the written word is more lasting. This is a wonderful electronic age and you can put it on if you have the machine. But the written word when you have it written so at leisure you can simply be turned back and read it. One day someone is going to write it just as I have told it and now record it on cassette but you will take it from the cassette and one of you will have the ability to write it.1137 ¶24

And he claimed he simply took the oral traditions, for he followed them closely from the very beginning, and having seen what others attempted to do, for in as much as many have undertaken to compile a narrative of the things which have been accomplished among us. And how they came, they came by the oral tradition, the preachers of the word that they heard. Then having followed all things closely from the very beginning, it seemed good to me also, to write an orderly account for you, Theophilus, you lover of God, that you may know the truth concerning these things of which you have been informed. And so he writes the book of Luke and the book of Acts. There’s no bragging, claiming that he is better than it claims. is simply a better arrangement of the oral traditions.1137 ¶25

Who Luke is, no one knows. They’re all anonymous. Matthew, Mark, Luke, and John are anonymous names. No one knows who they are. But there were those who were qualified to write the oral traditions for it all came down in that manner. But then when those who heard it from the source in the beginning are approaching the point of dying from this section of time and leaving it, it naturally behooves someone to record it if it’s worth recording. And so he thought it worth recording in the written form. And so he recorded it in our gospel called Luke. So that’s how it’s done.1137 ¶26

Now I have been sent to clarify points. I feel my entire mission is to tell you who Christ really is and Christ is David. If the whole vast world rose in opposition tonight and if I were physically nailed, it would make no difference. I would not enjoy the pain naturally. But if that was what I had to pay, I would willingly pay. But I could not recant. I could not recant what I have experienced that David of biblical fame is the Christ. He is the anointed of the Lord. He is the son of God and the only one that can reveal God to you. And he isn’t going to say that is your father. He is going to look at you. And the minute he looks at you, you know who the father is because you know you are his father and he is God’s son. And you know that there is no doubt in your mind as to who he is and therefore who you are because you know the relationship. And that’s what I’ve been sent to tell you.1137 ¶27

And so in the not-distant future, this garment will come off. You will have a record. Others will have an oral tradition and someone will have the ability to tell it and the power to tell it. But in this present state, my heavenly father, the depth of my own being, saw it fit to give me an outside source of income that I could tell it and that I could not be shunted from here to there because I am disturbing the slumbers of the complacent and the wealthy and the very comfortable people of the world. Don’t think for one second that it hasn’t happened and happens and will happen forever.1137 ¶28

One lady in New York City, she hated Bishop Manning. He was the bishop of St. Thomas, 53rd Street and Fifth Avenue. And she left $2 million and her will was it goes to St. Thomas if Bishop Manning is dead or if he is still alive, it goes to St. Luke’s Hospital. Well, St. Luke’s is owned by the Episcopal Church. So, it doesn’t really matter. You give it to St. Thomas or you give it to St. Luke’s. So, she left a will that if it is if he is still alive that thing, then St. Thomas does not get it. If he is dead, it he’ll get it. If he is alive, St. Luke’s gets it.1137 ¶29

Now, here one day I was dining at the university club in New York City and my friend who was my host took me to the window and I looked out through the window and I saw this enormous wall and I said, “What am I supposed to see?” He said, “Just what you’re seeing. Do you see anything?” I said, “Well, just a wall. a plain wall that goes all the way up to the height of some building that is there.” Well, he said that building that it hides is St. Thomas’s church and that is a spite wall built by John D. Rockefeller I. He too had an argument with the bishop, Bishop Manning. And to spite him, he built on his own land a wall that completely covered all the beautiful uh glass windows, these beautiful colors that faced north in New York City. and he left to will that even to this day which is now the fourth generation after his death they cannot break that will. So you go into St. Thomas today and you see beautiful tapestries hanging where if you could remove the tapestry and the wall to get the light through you see the most beautiful wonderful glass that is there. You can only see the birth that faces the west and that which goes south. But the northern view is completely blocked out by the spite wall by a man who considered himself a very religious man. He was against prohibition, against spoken, against all things. And he was a devout Baptist, but not devout to the point he would not go and an and an analyze all kinds of soil. And only he knew figures backwards. And so he could just multiply it and multiply it into billions. And so he thinks that is spirituality. And that wall still is there in New York City.1137 ¶30

And you go into that lovely church.1137 ¶31

I’ve gone in many a time at the vespers just to hear the organ. A beautiful organ. And some great organist is always playing. So you’re going, especially in the winter months when winter sets early around 4:00, it’s all dark. And quite often around 4, I would go into St. Thomas and just sit in the back and hear that beautiful organ and look to the setting sun because just before it would set we got from that western view that enormous burst through those beautiful colors that is over the altar and I could get a bit from the south by the north all hidden by these tapestries but at least I thoroughly enjoy the beautiful music that came from the organ. So this is what everyone confronts in this world of Caesar.1137 ¶32

So tomorrow have a little fun and ask the complacent and ask those who are completely asleep if Jesus had any supporters and they will tell you, “Oh no, he could bring gold out of the fish’s mouth. He could do all these things. And why would he want anything other than the the ability to do these things?” And then just casually open the book of Luke to the 8th chapter and have him or have her read the second and third verses that they gave him of their means and many others. And they named three and one was a harlot. She had a wonderful clientele and gave generously to one who set her free. Instead of condemning her for her profession, he let her go. And then he took that one commandment from the 10. And any man, he uses that in the sermon on the mount. Any man who looks lustfully on a woman has already committed the act in his heart with her. So then he said to her, “What man is without sin?” So go, my dear. And so she continued to go her way and reward him generously if you take it on that level.1137 ¶33

But on all these levels, you can take scripture for the ark is built on three levels. And you have your physical level, your psychological level and your spiritual level. I am trying to raise you to the spiritual level where these mighty acts take place within us. And when they take place within us, they are seen by no one but the individual in whom they took place. So the dove comes down and who sees it? No one of the crowd. And so you’re split in two and who sees it? No one but you. You see David and who sees it? Just you. You come back and you tell the story how you rose within a grave and you came out of that grave with an innate wisdom as to what to do and no one saw you do it. Will they believe you?1137 ¶34

I said to my dentist, I told the whole story to him one day. He said, “Do your brothers remember it?” He had to bring it down to this level. For my three brothers were the witnesses to the event. As told you by tradition in scripture, the three who witness, the three kings were brothers. In my case, they were my brothers, Cecil, Victor, and Lawrence. And the three kings in the book of Matthew were considered brothers. And so tradition has it that way. In my case, they were brothers. And they came from afar, 5,000 miles away. But certainly they came in spirit. And they have no knowledge in this conscious little world of Caesar of the part they played in my awakening. None whatsoever.1137 ¶35

I told them when I went home, I got the ear of the one who found the child, but I didn’t get the ear of the others. They thought, well, it’s Neville. He’s still dreaming. He was dreaming when he was a child. He is still dreaming. Still the same mystical child doing what he did when he was a child. He hasn’t changed at all. So, leave them to themselves.1137 ¶36

My brother Lawrence before he departed this world, he had the experience and he questioned me seriously when I went home and would ask me certain passages of scripture. Can you quote the first verse of Hebrews? When I did, the first of Luke and the first of this, the first of that. And he was so surprised. How can you do this? I said because I love the book. Sometimes, Lawrence, I feel I wrote it. I feel I so love it. I feel sometimes I inspire it because I am now awakening to remember it and I’m actually having the experiences of all that is there. And so I can’t deny the feeling sometimes that possesses me that I inspired it. Well, because if he who is the father of David inspired the book, I certainly must have because I am the father of David. But Lawrence took that under consideration and then a year later he was gone from this section of time.1137 ¶37

The other two are still with us and they are businessmen and very successful businessmen and they have no time for this. I am Neville and they are what they are and they allow me to be what I am. But it was so set up in the beginning with my heavenly father that he is going to send me into this world to do what I have to do and do I must and do I will. And knowing what happens to the preacher when he steps on the toes of the sleeping ones who contribute to his income they can fire him overnight. He saw to it that I would not be fired.1137 ¶38

And oh, the thing that struck me so forcibly when I first came here when this man with all of these degrees all self-imposed because where did he get them? He gave them all to himself. And then he dared to tell me that I must not teach from his platform the nonhistoricity of Jesus. And I told him that I know from experience that he is the only reality in the world. but not secularly. So it’s not secular history that our evangelists were writing. Matthew, Mark, Luke and John, they themselves are unknown. And they were not writing secular history. They were writing theology. They were not writing as historians, as biographers. They were putting down things that no mortal eye could see and building around it the most glorious story that it could enter into lowly minds just like yours. And so you believed in the historicity. And he wouldn’t bat an eye to take from you what was in your pockets if you didn’t have them nailed down. I’m not criticizing him. I’m just telling you what I know from experience. I went through that with him.1137 ¶39

God the Father has given himself to us, where this gift is still to be realized in experience. It remains a gift to be attained, and let us see how you and I, who possess the gift, become aware of it. I absolutely believe one hundred percent the statement of Shakespeare, in As You Like It: “All the world’s a stage, and all the men and women merely players; they have their exits and their entrances, and one man in his time plays many parts” — the parts, from the cradle to the grave, beginning with the little infant, mewling and puking in his nurse’s arms, and ending with the end, where a doting man, pardon me, sans teeth, sans eyes, sans everything. But I’m going to expand that beyond this little section of time, from the cradle to the grave, because I speak from experience. I’ll go along with Blake: “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 that — what — myself, for my Creator and Redeemer.1136 ¶1

So here we take a play, and try to follow me closely with this play. I tell you it is true: judge not the play until the play is done. The last act crowns the play. The last act we call Jesus Christ. Jesus Christ is the very center, the way — in Judaism the way out of bondage, being to liberty. Let’s think of a play in this form. Think of a vast plan, six thousand years, the whole thing is kept, and you think it must begin at one point and come to an end in one linear motion. But think of the entire play as taking place, think of it as something that is taking place absolutely and continuously — without reference to duration, to repetition, to position in time. Let’s think of it as taking place, and in the end, when you are crowned, having gone through all the thoughts you’ve played, everybody then just scattered in place in time — portions of it are brought into one wonderful state.1136 ¶2

A portion in Genesis — pardon me — that took place, if you read the play chronologically, thousands of years ago: two angels came to the house of the Lord and Lot received them into his house. And then the men on the outside knocked on the door and demanded — the one who was on the inside, the stranger — Lot pleaded with them not to take the man, but he had two virgin daughters; take them, but not the stranger in my house. They demanded the stranger in the house, not knowing the stranger was a messenger from God, and a messenger from God is God — I whom he sent, I am one with the center. If you see me, the son, you see the one who sent me, and he was sent by God the Father, with the power and the wisdom to do anything on earth. And so they insisted on the man, not knowing who he was. And the man took Lot — by the way, the word Lot means to veil, to conceal, to cover. So he took Lot by the neck and pulled him into the house and closed the door, then blinded all those who saw it so they could not find the door. It is telling you that Lot is not revealing, he is concealing a great secret. The word Lot means to veil, to cover, to conceal — a great secret. So behind the story there is a secret: on the outside the men are seeking a man rather than a woman. It is telling you they are homosexuals — that’s what the story is telling you. It is the story of Sodom. And then comes the power from within, and he blessed the city and brought down fire and brimstone and destroyed Sodom and Gomorrah. We have a word today, sodomy, which is simply homosexuality. Here the whole thing was destroyed because they insisted on the stranger, not knowing the stranger was the one sent from God.1136 ¶3

That is a portion, just a shadow of things to come. When you come to the end — here is a story told thousands of years before; it’s linked to a story told thousands of years later; and they linked to a story told another thousand years — and prior to that, which is the 19th chapter of Genesis, of the story, we go back and we take the story of Abraham. And he was sitting in the tent, the door of the tent, when suddenly three men appear before him. He didn’t see them approaching; they suddenly appeared and announced the birth of a son. He couldn’t believe it, he was too old, and Sarah was too old — here was the announcement.1136 ¶4

You take that story, you take the story of the homosexuality. When we jump a thousand years into the story told in Samuel — the story of David, who refused to wear the armament of men. They gave him the sword, the shield, everything; he said, “I cannot wear these,” and he went unarmed, only armed with the grace of God — a youth, a young man, his name was David. He took five stones. He went forward to meet the giant, who would destroy — if he could — destroy Israel. And when he saw the youth, he laughed: “This ridiculous little thing coming towards me.” And David said to him, “This day the Lord of Israel, who goes with me, will deliver you into my hands, and I will sever your head and feed your carcass to the fowls of the air.” And that day one stone went through, into his forehead, and he fell. He had no sword of his own, so he took the sword from Goliath and severed his head, and then threw the carcass to the fowls of the air, and brought the head into the presence of the king who had promised to set his father free if he destroyed the enemy of Israel — for anyone who destroyed the enemy of Israel, his father would be set free.1136 ¶5

Now you take these stories. Now we go into the New Testament, which is another jump of a thousand years: “What think ye, is he the Christ, whose son is he?” And they answered, “The son of David.” He said, “How, when, did David in the spirit call him my Lord? If David in the spirit called him Lord, how can he be David’s son?” And they asked him no more. We take these stories, spread over thousands of years, and in one single moment they all gather together into an entire new pattern which leads man from this misery, from the slavery, into living into freedom.1136 ¶6

I do not know of anyone — I haven’t read any place other than where I have held it in my room — where they gathered it together; it comes in the twinkling of an eye, so suddenly, because I have told you things of old, things that no one said before, and then I spoke, and it came to pass, as told us in the 48th of Isaiah: suddenly all that I told you in the past I now suddenly speak, and it comes to pass. How do you take it? Here is the promise: I will give you a son, in spite of your age — you were a hundred, and she is beyond the time of the bearing of a child. And here comes Lot, the nephew of Abraham; he entertains the angel of the Lord, and the homosexuals want the angel that they saw — it was a man — they do not wish his virgin daughters, they want the man, not knowing he has the power and the authority of God, for he is sent by God, and the sender and the sent are one. He pulls Lot, which means the concealed, the veil, the hidden, the secret, into the house, and he blinds them so they could not find the door, and he calls down brimstone and destroys Sodom and Gomorrah. He’s widely separated in time. Another thousand years we find David destroying the enemy of Israel. Here is the head, severed from the body — the body is thrown to the fowls — and here is one: “Thou art my son, today have I begotten thee.” We jump into the story of the Lord — well, Jesus is called the Lord, and David calls him my Lord, which means my father. When it happens to you — and it is going to happen to you, not one person in the world can fail — or, as we are told in the 32nd chapter of Deuteronomy, the eighth verse: “When the Lord separated the peoples of the earth, he set bounds to the people according to the number of the sons of God.”1136 ¶7

This whole drama is a transformation, a complete transformation of the son into the Father — that’s the mystery of the entire story. God, and God alone, plays all the parts; there’s nothing but God playing all the parts, and all the phases, all the appearances — such as sonship, which is named — this, anyone in this room tonight, no matter who you are, that is a phase called the Son of God, but the one playing it is God the Father. When he brings you to the end, this thing closes in upon you, and it forms an entirely new story, which you experience, revealing you as God the Father.1136 ¶8

The play is so lasting you cannot tell it, and you wonder, how long, O Lord, how long — because the whole thing seems to be a repetition over and over and over again. There is one vile crime in the world that is not openly described in the Bible — do you think? Read the Bible carefully; there is no one that is not described in the Bible, and described in detail. When you come to the end, and you’ve played all the parts, then you walk around with God himself.1136 ¶9

Now, this is how it happens. Who would have thought that a story told — this is 1971, this is the 20th century — who would have told that a story told two thousand years B.C., and one told a thousand years before that, and one told the first century, A.D., is contemporary with the 20th century. The whole vast six thousand years, which man could not understand, certainly portions of it come together like a magnet and forms an entirely new story, and you, the individual, experience — and what you experience: the one — he said, “Thou art my son, today have I begotten thee” — who stands before you, preceded by the homosexuals by a thousand years, and there are two next to you, and they’re looking at him with concupiscence. Is it not said of him, “I have found David, the son of Jesse, a man after my own heart, who will do all my will”? He is the one he sent; he is called the hidden one in the Old Testament, away back — he is the secret.1136 ¶10

Now, a secret or a mystery in Scripture is not a matter to be kept secret, but a revealed truth that is mysteriously inherent. He calls to me — who calls? You, the one who was sent — David stands before you, and two homosexuals stand next to you, and they’re looking at him, and you know they’re looking at him — your son — with concupiscence. And you warn these two homosexuals of his victory, and before you, on a table, is a head — an enormous head, severed from the body, and there is the head of Goliath. And you are living in the 20th century, and here is the head of Goliath, here is David, and here are the two homosexuals from the story of Lot.1136 ¶11

There is a play, completely fragmented, taking place forever and forever — a thing to be done absolutely and continuously, without reference to duration, to repetition, or to position in time, but sometimes with reference to past time. So you take all that is seemingly past, because you read it, and having read it, it seems to you, having read it, it is past. So suddenly it becomes contemporary, and the whole thing is now taking place now, and you are the Father of this land. The two homosexuals are looking at him with concupiscence; you warned them he never lost a battle and never will, for he said, when he went into battle, “I go in the name of the Lord God of Israel; on this day he will deliver you into my hands, and I will sever your head and feed your body to the fowls of the air.” And that day he severed his head — the whole thing actually unfolds before you. And this whole drama then reveals to you who you are: you are God the Father.1136 ¶12

The transition took place; that was God’s promise to his sons. You will go into hell, and this world is hell — there is no other hell. Every vice possible for man to experience is clearly and openly described in Scripture. Read tomorrow morning’s headlines, or anything — nothing transcends what is in Scripture. As to violence, you have played it, you’re playing it, and you will play it if you haven’t. Then comes the end, and the end is the crown of the play. So judge not the play until the play is done. The last act crowns the play, and the last act is the story of Jesus Christ. Jesus Christ is the pattern man; he is the way — in Judaism, that leads Judah, which means the world, from slavery into liberty, from bondage into freedom, from this world of Egypt into heaven.1136 ¶13

So the whole drama is taking place in us. How near you are to this eruption, I do not know — you’re told no one knows. But the point, for here is the part that you are playing: you are the Son. Not one child could be born in this world unless begotten by a son of God. He has set the bounds to the people according to the number of the sons of God. So today they’re trying to stop the population explosion — oh, they’ll try it, maybe they think they will stop it — but not one child can be born who is not actually begotten by a son of God. It takes all the sons to form the Lord. So when you awaken from your present state as Son of God, becoming God the Father, you contain all, and you will not rest until everyone is brought back. Everyone must come back, but everyone must have the experience of wearing a garment called a son of man. He scattered these, the sons of men, and then placed them according to the numbers of the sons of God.1136 ¶14

And when it happens, the play which man could not understand — you’re reading it now as secular history — well, this shadow is cast in this world, and you do see the shadow of violence in the world, all the crimes of the world; for this thing was done before, that the world was — it’s called the purposes of affliction in Scripture. And when you pass through them all, then things that were scattered and widely separated in time, like the story of Abraham, and the story of Lot, then the story of David, then the story of Jesus, in one single moment — how could you put it all together? Here I stood in this wonderful, marvelous interior, a simple interior, and here is a man recorded as having lived one thousand years B.C., and I’ve gone three thousand years beyond it. And here are two homosexuals that went a thousand years before him, and they are present too, and here is the entire thing unfolding before me, with the head right before me, and I know: my son bought that — I turned to these — they’re widely separated by a thousand years, and I turned to them, I warned them that my son never has lost a victory and he never will, for he said that the Lord of Israel goes with him, and the Lord of Israel says to him, “Thou art my son,” and he is my son — he is telling me who I am, and I go with him, and he cannot lose a battle.1136 ¶15

And here the entire play unfolds — for God created the two homosexuals, he created David, he created everything in that play — it’s a play. He condemns none; he does not condemn the homosexuals, that’s part of the play; he doesn’t condemn anything in the world. The head — here is the head, enormously — may I tell you, there’s no head in the world, no matter how big it is in some museum, that doesn’t compare to that head. It filled the entire table, right straight from the neck — that’s all it was, from the neck; the body is severed and thrown to the fowls. And the whole thing is clear before me, clearer than you are now, vivid, clear, etched before my body, and here I am sitting, I’m looking at this fantastic unfolding of a play, with portions of six thousand years gathered together into a contemporary state, and it all makes sense.1136 ¶16

And then, when you come back to this level of consciousness, you read Scripture, and your mind, for one moment, is just simply stunned. You’re being — Genesis, and there it is; you read First Samuel, and there it is; you read Second Samuel, and there it is; you read the second Psalm, there it is; you go forward into Luke, and there it is. And here, six thousand years gathered together into one contemporary moment, and you are the central figure, and you are God the Father. I am telling you what I have experienced.1136 ¶17

So here, God himself gives himself to us, yet that gift is still to be experienced. It remains a gift — something that we do possess, but our goal — to be attained. It must still be experienced. When you experience it, then it’s yours. And then, at any moment after that, you can drop off this garment and you can say, with Paul, “I have finished the race, I have kept the faith, I have fought the good fight, and now the time of my departure has come.” If I linger for a year or a few months, what does it matter, only to kindle and encourage everyone who hears it, that you are the only ones spoken of in Scripture. You are not the little thing that you said you are, and always have been — the Son of God, destined to be God himself. That’s the plan.1136 ¶18

So, as we are told by the poet, “Be patient, our playwright will show, in some fifth act, what this wild drama means.” He will show the meaning of it all — but I’ll tell you the meaning: the meaning is to reveal God. All right, God is revealed in you: he is you, lifting you, the Son of God, to the level of God the Father. That’s the greatest of all mysteries — how can a son become his own father? And that’s the mystery of the play: you become God the Father, you become the author of it all, and in the end everything is forgiven. So you’ve played it all, or you are playing it all, or you will play it all, and in the end you and I are one — one king, one Lord, one God and Father of it all. I’m right here in you, one body.1136 ¶19

I know what a power — I can’t begin to describe to you the power that is yours, the wisdom that is yours — blinded, yes, while you’re here, completely shut up. But when it happens, you have a power beyond the wildest dream of man. Nuclear power is like little firecrackers for the Fourth of July, it means nothing. We speak of the exploding sun and the power of a son — it is just nothing to the power that is yours. You’re coming into that power, with the wisdom to use it lovingly. May I tell you, a beauty beyond the wildest dream — power, but don’t think for one moment that it is violent; it will then be used lovingly. And when you actually wear — you will wear — the human form divine, and that form is love. I can’t describe to anyone in mortal word what I mean by a form that is love, and yet it is a form, and it’s love, and it’s your father. When you stand and look at David, David is the image of it, only in youth, and you are the Ancient of Days. You are the infant of love, the Ancient of Days, and David, the sum total of all your experiences, is the image of you — only he is you, he is eternally young; he is the result of all the pain and the self in which you have had.1136 ¶20

So when someone tells you, “You can do so and so and avoid this,” and the boy — that, all right, play the part beautifully, take the law and use it wonderfully; well, use it. But may I tell you, you will not avoid the essential parts, for joy and woe are woven fine, a garment for the soul divine.1136 ¶21

There are a few of you having some strange, interesting, mystical experiences. I’ll go along with Blake, because I too have gone through the world to which he speaks. “I traveled through a land of men, a land of men and women too, and heard and saw such dreadful things as cold earth wanderers never knew. For there the babe is born in joy, that was begotten in dire woe; just as we reap in joy the fruit which we in bitter tears did sow.” Now he tells us, in that fourth verse of his wonderful poem, The Mental Traveller, he mentions the exact parts of the body that really are nailed to this cross. First of all, the child is pierced upon a rock, his hands and feet, his head a crown of iron thorns; they cut his heart out at his side, that he may feel the cold and the heat. It is your head, your hands, your feet, and your side. But he’s telling it poetically, but he mentions the identical parts where you are actually nailed and pierced to this garment of flesh. But he told it in his own wonderful, beautiful use of English. I know from my own experience exactly how it happens; I pass through these worlds night after night, and I see exactly what he’s describing.1136 ¶22

And some of you are passing through these states now, and you are scaring to death those who love you and think that something is wrong with you. May I tell you, nothing is wrong with you — you are near the end; that’s why you’re passing through them. So let no one stop you — first of all, that couldn’t stop you anyway, you couldn’t be stopped now, it’s too late — and who would want to stop it, from your nearness to the end, to receive the crown? You’ve fought a good fight, and you have finished the race, and you have kept the faith, and now there is laid up for you the crown of righteousness. Let no one now bother me, for I bear on my body the marks of Jesus — his stigmata, and yet not as the world calls it. You bear all the marks, and all the marks of these experiences, as we call it in Scripture.1136 ¶23

And so here are the events. The very first one takes the story of Abraham — three men occur suddenly, and they come from nowhere to announce the birth of a child; that’s Abraham. It starts that way right after the resurrection. You are awakened within the tomb, and then three men, after you come out of it, and you’re born — from about three men — you don’t see them coming, they’re there suddenly. They come to witness the birth of that which they had foretold: “Is anything too hard for God?” And so here is a child you said you could not have, but there he is, wrapped in swaddling clothes, and you call him Isaac, as I tell you you’d call him, and Isaac means “he laughs,” and he does — you pick him up and he bursts into the most heavenly smile. That’s in Genesis, and here’s the year 1959 — that’s a long time. 2000 B.C., it’s 4,000 years that it happens, and then comes his son.1136 ¶24

As I told him: “Thou art my son” — but I didn’t know I was his father until God gave me himself. I went through hell, then came that moment in time that he kept his promise, and his promise is: he gives himself to us, and yet the gift is still to be realized in experience — then comes the experience, and you realize it, it remains the gift, as a gift to be attained until the experience, and then you realize it. And here, a thousand years B.C., those words were said: “I say unto you, you are my son” — who is saying that? The Lord is saying it, and he stands before you and reveals you as the Lord. And then you turn to Scripture, the first century: “What think ye of the Christ, whose son is he?” “The son of David.” “How can this be — David in the spirit call him my Lord? If David calls him my Lord, how can he be David’s son?” And here the whole thing standing before you, then you know who you are. To whom did he say that? He said that to the Christ, who is called the Lord, and only David, in revealing, can no one else be viewed. And so David reveals him as the Lord.1136 ¶25

So I tell you, Shakespeare, though the greatest of all poets in the English tongue, was also a man of vision, with the capacity to write such beauty, and he told me — so you and I go, and we see, as you like it — it’s a very amusing play, if you’ve ever seen it, I love it. So it was in Central Park, in New York City, in the summer they have these open-air theaters, and we saw As You Like It, and here he throws these words upon the wind, and who really got it: “All the world, all the world is a stage — old men and women merely players; they have their exits and their entrances, and one man in his time plays many parts.” Then he mentions the seven parts, from the cradle to the grave.1136 ¶26

But I explained it for you tonight — it takes in a greater time than the span between the cradle and the grave, it takes in the six thousand years, and the play is all told in the Old Testament. The Old Testament is an adumbration, a foreshadow that no one could understand, and Christianity is simply the way within Judaism. It was before the play, that was the purpose of the plan; it had a purpose, the purpose comes first, then the play, to unfold the purpose. So Christianity is the purpose buried in Judaism, which is the play, and when it unfolded they would not believe that was the meaning of the play, so they continue to observe the outer ceremonies, which is simply the play. But as it erupts and unfolds within us, we see all these parts, widely separated in time, pull into a single act, and here you see all these characters, and they’re still alive — these are the eternal states of consciousness. David is forever and forever and forever; he is forever, because you are the king, and if you are the father of David and you are king, he has to be a priest — “I’ll make you a prince forever,” for it is told in Scripture — he’s eternally the prince, awaiting the one who is king to recognize him, and then memory returns. In fact, now it is given — or prior to that you are the Son of God, and now you are God himself.1136 ¶27

That is the sacrifice: God gives himself to us, yet the gift remains a gift until experience; right in this experience we become possessors of the gift, and the gift is not your — is God himself. So I know from my own experience that I experience it, as I my ordered race have run, and I can say to the whole vast world that all of us, all the inhabitants of earth, we have one religion — the religion of Jesus, and that is the eternal, everlasting gospel; there is no other. It is the heart, the purpose of Judaism. Judaism is the foundation stone, that’s the play, but before the play was written there was a purpose behind the play, and the purpose was concealed, it was hidden, and in the end the purpose unfolds in a way that no one, knowing only the play, could ever have seen. It comes at the end. So judge not the play until the play is done. The last act crowns the play, and that last act is Jesus Christ, and you are the Lord Jesus Christ, who is God himself. Now let us go into the silence.1136 ¶28

Grace and truth came through Jesus Christ, and grace is the gift of God unmerited, unearned. There’s not a thing that the son did to merit being the Father — he was God, the Father’s desire to raise his son to the level of himself. But only me — it doesn’t mean a little stone, that’s all symbolism — he was armed only with grace; that is sufficient for you, as we are told in Scripture. And when the thorn in his side screamed out for correction, three times he appealed to God to remove the thorn, and three times the Lord said to him, “My grace is sufficient for thee, for my power is made perfect in weakness.” So your weakness could be anything — it could be bankruptcy, it could be a physical pain, it could be anything, whatever is human is weak, for we are all weak in these garments. “My grace is sufficient” — this goes on, only with my grace.1136 ¶29

You have no sword, so you take the sword from the one that — my grace brought down — and then you say, well, he said, resume sword. So this simply means grace, and grace is God’s gift of himself to man, and if he gives me himself, and I face the world as an opponent, they will vanish if I go on with the grace of God, “not by might, nor by power, but by my spirit, saith the Lord.” So if I am armed with the grace of God, what does it matter what opponents will say?1136 ¶30

Any other questions, please? Destiny — follow the story is...1136 ¶31

All I understand was imparted by Abraham. Some, I’m just raising somehow the presence — in Abraham’s vision, three men suddenly appear while he sat in the door of the tent, in the heat of the day; he didn’t recognize them as messengers of the Lord, and he didn’t recognize that one was the Lord. And when he questioned at moments — but he, an old man, could have a child — They say to him, “Is anything too hard for the Lord?” And he admitted no, there was not — so he believed that nothing was too hard for the Lord, in spite of the fact he was already a hundred years old, and Sarah ninety.1136 ¶32

So when the child is born, three made a play — in his case there were three; in Lot’s case he offered his two daughters, therefore in offering two virgin daughters he was offering the two men, and there were two homosexuals who appeared in the drama. So here the child appeared first, and that was the story of Abraham, because three brothers appeared, and these three brothers simply to deny that you — one — could have the child, but the third one spoke and lifted the child, and he embraced it, and it smiled in his face — it was, I think, the laughing one.1136 ¶33

“Whom God hath afflicted, for secret aid, He comforts and heals, and calls them friend” — in the fifty-third chapter of Isaiah, which is the basis of the Christian faith. In a way, he had done nothing that was violent — he had done no violence, and there was no deceit in his mouth — yet it was the will of the Lord to bruise him, and to put him to grief. But when he makes himself an offering for sin, he shall see his offspring, and he shall see the fruit of the travail of his soul, and be satisfied. Now, to understand this strange mystery, let me share with you an experience of my childhood. Undoubtedly you know it, you are the witness of it, or you’ve done it yourself. My mother was very fond of flowers. I can see her every morning with her parasol — she was very fair-skinned — and she always had this parasol against the sun, not against rain. She had a gardener who would do all the weeding and the digging and the raking, but she did all the little grafting herself; she loved doing it. But you know what a graft is: you take a shoot — some tiny shoot of a plant that is capable of propagation. When you make an incision into another stock, I would say, and then you take this shoot and you simply insert it into another stock, a different plant altogether. And then you tie it securely, and in time it takes — the graft adheres to that place. And then, when the time comes for the bearing of the flower or the fruit, it brings forth after its parent stock, not the kind on which it is grafted — — it brings forth after that from which it was taken.1135 ¶1

That is the story of the Christian faith. Here is the Bible: that which exists in its perfect state in the parent tree of life is then detached from the tree of life, and, inserted into another stock, becomes, for the fruit that it brings forth, the fruit of the parent tree.1135 ¶2

So Jesus Christ — let us find out, just for reason, for a little moment, as to God — that which exists on the tree of life is transplanted not upon any particular person in this world, but upon human nature, to lift human nature to the level of God. So here, this transplant, transplanted on human nature — this violent, violent thing that is human nature, with every moment of time the horrors that take place in the world — on this it is engrafted, out of the tree of life, not the tree of the knowledge of good and evil. For here we are, now, on the tree of the knowledge of good and evil, and it is to be raised to the level of the tree of life, for it has light in itself. But it is translated — it is grafted onto this human nature; it is not grafted until an individual — so I can see my mother now, doing this little job on a certain branch, and then, in the course of time, saying it was ripe, or the bursting of the flower — out will come the flower, not of that on which it was grafted, but that from which it was taken.1135 ¶3

Though we are the sons of God, and we actually came down into this world, we are grafted unto human nature. And in the fullness of time we will bring forth the fruit of the tree of life, and the fruit of the tree of life is David. David is the Son of God the Father. You, who existed and participated in the life of the tree of life, when detached from it and inserted into this tree of knowledge, which is human nature — when the graft takes place, and you actually absorb the sap, you do not pretend that you can retain only that — you actually become human, with all the violence that is in the animal world. And so you actually adhere to that sap of the tree of the knowledge of good and evil. And then, as you adhere to it, it not only feeds upon the sap of that stock, but it begins to grow, and then, in the fullness of time, it brings forth its fruit. But the fruit is of the stock from which you were taken. And you bring forth — therefore you are saying, “Father, you are of heaven.” You were not a parent when you participated in the life of that tree, the tree of life. You can only become equal to, and be, the parent by detachment from that tree and attachment to human nature. And you suffer in all the things that you do in this world. But in that fullness of time you bring forth the fruit of the tree from which you were taken — not the tree on which you are grafted.1135 ¶4

Now we know this is true in the world. My mother’s gardener — he had a passion for flowers, and I can see him now, going months, six days a week; Sunday was out, he didn’t come to work. So Sundays were not included in the day of mother’s grafting and mother’s doing the things of the garden, but six days a week I can see her with her little parasol, shading her head — she was very fair, blue-eyed — shading her head from the sun. And our gardener would simply dig and rake, but when it came to this little incision into the plant, she would take the shoot quickly — just capable of propagation — and then she would actually insert it. And that was an insertion into this new stock, and when it came forward it brought forth, not the thing on which it was grafted, but that from which it was taken. It only can bear that fruit.1135 ¶5

So here, you and I have not associated as sons of God; we are the gods coming down from the tree of life. We have not appropriated this individual or that individual — we’ve appropriated the nature of humanity. That’s what we appropriated.1135 ¶6

We are pretending — we have to actually assume all the limitations of humanity, as we are told in the eighth chapter of Matthew [garbled in source] — he took upon himself all the infirmities and all the diseases of man, as we are told in that wonderful fifty-third chapter of Isaiah. Oh, well — looking upon himself.1135 ¶7

So here tonight I am talking to you who came down with me. Do not let anyone tell you that you are one little being, separate from that — you are that, part of the tree of life.1135 ¶8

So, when you are told in Scripture, “receive with meekness the implanted word, which is able to save your souls” — bear what I’ve just told you in mind: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.” And that Word became flesh and dwelt in us. That incision was made — it is not going to be made, it is made; it dwells in us. The graft is there; it will not fail. “My word shall not return unto me void, but it must accomplish that whereunto I sent it, and prosper in the thing for which I sent it.” For what did I say — to bear the fruit of the tree of life? And the ideal flower of that tree is David; you bring forth David. And if you bring forth David, then you are the Father. While you are still in the tree of life, partaking of the life of that tree, you are not the Father — you are perfect, enjoying it all, but you are not the Father. By detachment, and then incision into this that is called human nature, feeding on the sap as a little shoot, you begin to grow on that on which you are grafted. But you do not bear the fruit of the tree on which you are grafted — you bear the fruit of the tree of that from which you were detached. We are the sons; we are the beings detached from the tree of life and grafted onto human nature. And in this way we lift the whole thing up — everything must be lifted up, so that in the end there is only God, the one divine.1135 ¶9

Oh — So here — now I want to read you a letter this week; I have received certainly some wonderful ones. Here is one, one of hers: — a dream of her dead father. Her father died a few years ago, and here she is in this room, and it’s obviously these days, and she knows her father had died. And then, looking at him, suddenly she began to sense: “You are living” — as the blood is coming into him, and then from the feet, right straight up to the head. Then he stood up, and he tells her that he is not dead — it’s obvious that he is not dead. Here is the return of the father. If someone in my audience tonight is to have a vision of that nature — well, the average person, it means nothing to them; to me it means so much. Because here is actually seeing what the whole inner world is — a subconscious state within man. They would never find their father, who is buried in them from eternity, within them. She is finding that cause now, of the whole phenomena of her life — for the father who, she thought, died, is the earthly father in her vision. And she said — and all of a sudden he’s returning to life, and he sits up and tells her, “I’m not dead” — which is obvious. So now the father in her is coming to life. And if the father comes to life, then the father has one son. Therefore she is, in her very being, I believe, going to have this proof of being the father — of what? Of the perfect fruit, which is David. That’s why we are here; everyone must bring forth that flower, which is David, which is the tree of life, by detachment. As she said, you could see that all the veins were detached, as she said in her letter, and in some strange way it must adhere, and then, like once more, it became alive within him — he was regenerated.1135 ¶10

Well, take a little shoot — I can see my mother tackling it — you take some little shoot and detach it from some stock, and then you make an incision, and then you put it in, and then you tie it, and then it adheres to that stock. And then, all of a sudden, in due course, it begins to grow, and it grows, and then, in season, it brings forth its fruit, its flower — and it’s the flower of the tree from which it was taken, not the flower of the tree on which it is grafted.1135 ¶11

So here we are the grafts; we are the being spoken of in Scripture as the Word of God: “I will send my word and heal them.” I send my word, and my word becomes flesh; it takes upon itself human nature and dwells in human nature — it does not retain only that, it is more.1135 ¶12

So let no one tell you, because of your past — if you have a memory of any violence — that it is unforgivable. You are outliving it. You are attached to the most violence in the world; the thing called human nature is part of the animal kingdom. And your attachment will actually take you — you came down, and only that which comes down can ascend into heaven; that which descended from heaven, for you were the one who came down. And you came down to redeem human nature, but you are the God of the Kingdom, and all of us are the sons of God. It was God’s pleasure for us, the sons of God, to be detached, and then, ourselves, become God the Father. So, “whom God hath afflicted, for secret aid, He comforts and heals, and calls them friend.”1135 ¶13

So here, in that wonderful fifty-third chapter, it was the will of the Lord — being God, the God of love, it was his will to bruise him, to detach him from the tree, to send him out — as being where I participated in the life of the tree of life was in operation, and that’s where he was bruised; that was preparing the whole thing, to send me out, and thereby insert me into human nature. And so we are all implanted in human nature. And so let no one tell you that it will fail: “My word shall not return unto me void; it must accomplish that whereunto I sent it, and prosper in the thing for which I sent it.” Therefore, “receive with meekness the implanted word, which is able to save your souls.” So, instead of being a part of the tree of life and being perfect in it, you are detached, and therefore you now become the Father.1135 ¶14

Before, you were not from heaven; you only participated in the life of the tree — by detachment, and by the transplant, you then, in turn, become — and now you are God the Father. Everyone is destined to become God, and to be God the Father you must produce the fruit — that is the fruit of the tree of life, which is God the Father — and that fruit is David. So he brings forth the fruit; you bring forth the fruit; and when it all comes to pass, we are David; we are the tree of life, having life in ourselves. Rather than participating in the tree of life, we are the being that is the tree of life; we have light in ourselves. So, as the Father has life in himself, he granted the Son also to have life in himself, and the only way he can prove it is to bring forth the fruit of that tree, and the fruit of that tree is David.1135 ¶15

So here, when you read it, bear in mind what I’ve told you tonight: you are independently greater than you think you are. You and I came down, and if one goes before in time, it doesn’t mean he is better than another — no one is better than another; we all bring forth the same Son. So let no one tell you that, because he preceded you in a chronological time sequence, he is better than you — we all are of the same God. He chose us in him before the foundation of the world; he told us all — thank God — not as individuals, to make one better than the other, but in human nature.1135 ¶16

We assume human nature unto our salvation, as a person — I mean, I tell you, Jesus Christ is a person — believe him as a personal, individual being. I can’t develop this tonight to its fullest; I will continue on Monday. But it’s too long a story to show you how Jesus Christ truly is a person — that this, which I speak of just to use as an analysis, is truly a person.1135 ¶17

And that person comes out — although he existed on the tree and participated in the life of that tree, he was not the Father. To make him the Father, we have to understand why he came out from the Father: “and I have come into the world; again, I am leaving the world, but I am returning” — but really he is returning as the Father. So, if you see me, then you see the Father; if you see me, you see the Father. When he comes out and comes into this world, and assumes human nature, and then bears the fruit of the Father, you suppose — until he goes back, and he goes back as the Father.1135 ¶18

So here, I will have you, before you have the experience, develop upon it, and try to identify yourself with the Lord Jesus Christ, who is really your true identity, before you actually have the experience — identify yourself.1135 ¶19

I wrote this morning — — and all things are simple in our world. Your earthly father is the symbol of your heavenly father. Everything is important, and it was shown to me so clearly in a simple little thing, like an umbrella. I was dwelling upon birth, and the birth from above, and how it’s brought about — how man awakens within himself and then comes out of himself; it’s a reversal, like something from the inside coming outside. And here is this umbrella, and I saw the whole thing: the wind turned it inside out. And I saw that was only the first stage; the event that happens after that, physically, is another turning inside out, and that is the glory. So, you see, it is turned inside out, and you are born from within it. And then you tell the story — if you are brought about by being drawn from within yourself outward, looking back at the little dawn out of which you came, and you feel it, really, and you tell about it — and then, when men hear you, at that moment you are turned again from within out, and then your whole world is unfolded, and you are the Father. You know why you are here — because you actually brought forth your son, that is the Son of God. When they see your state, they are saying that you really are coming into your entire glory, radiating and reflecting the glory of yourself.1135 ¶20

So when you read, “it was the will of the Father to bruise him,” you ask how could the one who is God the Father have the will to bruise his own son, called Jesus Christ. It is because we don’t quite understand the mystery of Jesus Christ. But you dwell upon it, as I told you tonight, for all the little things that happen in your world — they have meaning; they all happen. And when I can see now the little graft, a little incision into a stock, and then, in the fullness of time, it is feeding on the sap of that stock — as it grows there comes a moment now for the bursting of the flower. And we are waiting eagerly to see the flower, and the flower is the flower of the tree from which it was taken, and not of the tree on which it is grafted. So Jesus Christ is grafted onto human nature; he’s not retaining that — he’s not the precarious set-up; he actually became man, human nature, so that he could actually transform it and lift it up, and it grows into that which will give birth to the Son of God. That everyone is going to do it, I hope, is part of yourself. I hope I’ve made it clear. I can make it no clearer at the moment; if it should come tonight, or become clear in another manner, I will tell you the next time.1135 ¶21

For this: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. Through him all things were made, and without him was not anything made that was made. In him was life, and the life was the light of men.”1135 ¶22

And then the Word became flesh and dwelt among us — it is translated “dwelt among us”; I’m not denying this, that he is among us, in those in whom he has awakened.1135 ¶23

But do not then turn out — if you think now he’s a man, and you turn to one in whom you believe, thinking now he’s walking among us, you’re going to miss the point: he dwells in us. He is still dwelling in us, and that — in us — is the point. And then, whatever you think of the one who told you his story, you are going to have that same story happen in you. But don’t turn out and think in terms of another — then you’re going to turn and worship something on the outside. I cannot deny that it has happened; indeed, I do not deny that. But if you turn to me as one on the outside, one who walked a while ago, you’re going to miss the point. The preposition is “in us” — it’s translated in all translations, why I don’t know, but it actually is “in us,” though they translate it “among us,” and he dwelt among us. They made you hear that, and you’re going to start looking around, “where is it?” And then someone who was looking very good, he has been freed, but then you’re going to start making an idol out of him, or an icon out of her — that’s not the point. The word became flesh and dwelt — it’s past tense — and dwelt in us.1135 ¶24

For now, let the graft take place; the graft is taking place, and as it takes place, in its own good time, in the fullness of time, he then sends his son into our hearts, crying “Father!” — in the fullness of time. That is the flower coming out; he stands before you. And here, you’ve always known it, but you didn’t know it — you just — can’t you know it now? Because when you participate in the life of the tree of life, you are not aware of being the Father; all is given, you were in a perfect, perfect state. But only by his bruising of you, by detaching you and sending you out, to be attached to human nature, do you actually have the experience of being God the Father.1135 ¶25

So then you come out, and you are attached to human nature, and no one will tell you more than you know yourself what you have to go through. If you read that fifty-third chapter, you wonder how on earth a God of love should do this — and only a God of love would do it: we see him put his own thought, his own son, and implant him on the horror of human nature, knowing that all the pain he’s going to suffer for it was the witness of God, to redeem them. And all the griefs he bore for a person, and then, in the end, he is God himself — or, in the end, there can be no other Lord but God, for God. So he takes it all together, that he has chosen — not all the people; there were those who would not come out. If you read it carefully, you will see it was a voluntary act on his part.1135 ¶26

And the power to lift it up again — if you read it, you will see it was not someone else grabbing it, as my mother took the shoot without harming it — this was a constraint on our part, but not all would forgo the joy of remaining and participating in the tree, in a perfect sense, in the tree of life. It is too great for all to consume — you and I can understand it.1135 ¶27

So, when he gave himself — “and I offer myself, to redeem human nature” — but to redeem it I couldn’t be saying, “I am human”; I had to become man — I came right down into the state called humanity, identify myself with it, and wear a mask, as I call it — never pretending otherwise — and I go through the world saying I am the same as others. I can’t pretend; I have, every moment of my life, been just a man, a human being.1135 ¶28

And then, as it grows, I am feeding — I started feeding on the sap of human nature, until I continued and I grew. Then came that moment in time, twelve years ago this year, when it was time for the fruit to appear, and the fruit of pain. And then, of a period of twelve hundred and sixty days, except in appearance, and all that is by faith of my Father — then I explained that I knew the reality of the detachment, and the incision into humanity.1135 ¶29

Now share it with all those who have also been through it before. Don’t crow, don’t brag about it — just tell it, for all are going to have this identification, and we all go back as the Father.1135 ¶30

We were not the Father when we came out; we were part of that real life, but not the Father — but after the graft, it was not transformation, but the incision into human nature — when we, in turn, became the Father.1135 ¶31

Don’t believe it ends there — in the end, go inside: I am the root and offspring of David. And others have not told the truth; and yet here, now, I truly am the root and offspring of David. I didn’t know it before. And then I brought forth, out of humanity, that which would come out of humanity in a few days.1135 ¶32

Now, in the meanwhile, you take it from this point — the being of which I speak — I’m not speaking of some impersonal thought; I will develop it to the best of my ability on Monday night. But let me tell you now: that being is your own wonderful human imagination. The Divine body is the Lord Jesus Christ — that thing that was detached and sent into human nature, to assume human nature. And his risen being is your own wonderful human imagination; that is the being of whom I speak. And on Monday I’ll try to show you how I know this — I know it’s my experience — and how we can actually put it into practice, and why it is an actual body.1135 ¶33

It is not some intangible thing — it’s the body. And they all try to touch that garment — you can read Scripture: the woman with the issue of blood, and the crowd testifying to touching the body — on Monday I’ve tried to show you what I mean by that: how that body is so alive, it’s so real, and that you could exercise it, and it’s actually producing results to the degree that you will exercise it and believe in the reality of the body that is the Lord Jesus Christ.1135 ¶34

But tonight — you receive with meekness the implanted word.1135 ¶35

As a friend of mine, again tonight, said — you were talking with a friend who sits next to her, and he used one word, “engrafted,” and it struck a bell, and something happened in me while he was talking; I could only think of the word “embedded.”1135 ¶36

Well, again, all this is coming to the surface in all of us — yes, he is embedded, engrafted — actually inserted into human nature.1135 ¶37

And while she was listening to her friend, and the other one, her father — who, she knows, symbolizes that which she is looking for, the cause of the phenomena of life — that’s the key. And he was only detached — she saw the return; in some strange way it was regenerated, and the body is coming back to life, and she felt life moving in, from the toes up, and the whole body is moving — he finally sits up and tells her that he is, obviously, not dead. So their belief that nevermore would they find their father, who is buried in them from eternity within them — but at that moment in time the father returned, and the father is the individual, when he has the experience of being father. And their father in David — that is the son — he says he is the father of David, and I must be about that again, in the same way.1135 ¶38

What you heard tonight has seemed not practical, may I tell you — that which is most profoundly spiritual is, in reality, most directly practical.1135 ¶39

If you catch this tonight, even though it seems not practical, and you put it into practice, all the problems in the world that offer you this — how to get this, how to do that — it all shrinks into nothing compared to this. Don’t touch them — and they got exactly what they wanted when they touched it, and he asked, “Who touched me?” — the virtue went out of him.1135 ¶40

And the healing need not be something physical; the disease could be the healing of some financial distress: if something goes out, what was now a secret sense of poverty is instantly healed if we touch that garment — for that body is everything; it is the creative power of the universe.1135 ¶41

So, I have never seen anything more profoundly spiritual, and not seemingly sensible, may I tell you, that is also the most direct effect.1135 ¶42

If you want to be given a proof, I speak to life, and what I’m trying to get over, by using just a few passages — a few from John, a few from Isaiah.1135 ¶43

But when we read that statement, in effect, and you begin to send it to the wrong address, through those twelve tribes of the dispersion — and now he really begins his blessing: “Jesus Christ, and God the Father, of the Lord Jesus Christ, by whose abundant mercy we are begotten again” — are you grateful? — “unto a lively hope, by the resurrection of Jesus Christ from the dead.”1135 ¶44

He’s implanted in us, but we are the ones that were severed and implanted in human nature. Now our resurrection is our birth again, but this time moving back as God the Father — it is the Father’s desire to get all of these sons equal to himself. And because he is the Father, all must be father; and then we all come up as God the Father, and the only Son is the essence of the experience of being man — and the experience of being man is David. It’s very essential, for David is the symbol of humanity, where I pass through all the experiences — then, in the end, when I bear the fruit, it is David — and then I come to the end.1135 ¶45

I will take these days to conclude, and that’s when I am proving it for the first time. [...] Thank you.1135 ¶46

“No, no, my dear — you’re using synonymous terms.” Jesus Christ, in the making — as [Blake] said, you know, that after Christ’s death he became Jehovah — the essence of God, detached and then buried in human nature, and now I call it to yourself as well: bring you to the experience, arrive at the point where you bring forth the fruit of the Father, which is David, and then depart this world.1135 ¶47

According to a rabbinical principle, what is not written in Scripture is non-existent. The story of Jesus follows this principle: “That I have come to fulfill Scripture. Scripture must be fulfilled in me.” Now who is Jesus? That question was asked to eternity, really, but two hundred years ago a friend of Blake’s, on the way into dinner, said to him, “Tell me, what do you think of Jesus? Who is he?” And Blake replied, “Jesus is the only God, and so am I, and so are you.” Unfortunately, they went into dinner and that was the end of the conversation, so we have no further news on it. But he said, “He is the only God, but so am I, and so are you.” So tonight let us look at it and see how practical we can make this thing in our world.1134 ¶1

The New Testament begins with the statement that this is the book of the genealogy of Jesus Christ, the son of David, the son of Abraham. So the story begins with Abraham. So we go back to the story of Abraham and start with the fifteenth chapter of the book of Genesis. And as the story unfolds, first his name is Abram, exalted father. It’s changed later to Abraham, which means the father of multitudes. So his first name is Abram, this exalted father. And we are told that his reward will be very great. And Abram said to him, I have no offspring, you have given me no offspring. And the Lord said to him, you shall have a son, and the son will be your heir. He will not be one born of a slave in your home, but your own son will be your heir. Then he tells him what’s going to happen to him. He will go into a land that is not his, and his offspring will go into a land that is not his. And he will be a slave there for four hundred years. And when he comes out, he will inherit great possessions, very great possessions. Then we are told that Abraham believed him, and it was accounted unto Abraham for righteousness.1134 ¶2

First he tells him, I am your shield. In the New Testament we are told, when you put on the armor of God, above all things put on the shield of faith. So we see what the shield is, and the only faith in Scripture is faith in God, for God’s name forever and forever is I AM. That’s God’s name. That’s the name of Jesus. Jesus means “I AM there.” It’s Joshua, and Joshua is Jehovah, and Jehovah is I AM. That is my name forever and forever. Man finds it difficult to keep the tense, if he could only keep the tense. But he speaks of thou art and he is, and all these things he can’t quite believe, as Blake said to his friend Robinson: he is the only God, but so am I, and so are you.1134 ¶3

Now we are told a tremendous sleep, a deep and profound sleep, fell upon Abraham, and he slept, and then the whole thing unfolded within Abraham in the form of a dream. Now throughout Scripture we are told that God speaks to man in a vision, he makes himself known in a vision and talks to him in a dream. It would be difficult for me to tell you that this is a dream. But tonight when you do dream, you’re not aware of the fact that your body sleeps. If you become aware of the fact that your body is asleep, you start to awake. So here in this so-called waking state, I am telling you this is the dream, and the dreamer is God in you, and that God is your own self, your own I AM. But you do not know that this is a dream, any more than you know tonight when you sleep that your dream, in some strange, wonderful way, is to you objective and real, and you’re not aware of the fact that you have a sleeping body. So in this waking state you also have a sleeping body, but you say this body is not asleep, it’s awake. Here I am talking to you from this platform and I’m fully conscious that I am here, and you’re conscious that you are listening to me, so we seem to be completely awake. And yet I know this is a dream. I can control the dream, and you can control the dream if you know it’s a dream. The day will come, yet you will awake from it, and you will awake from the dream. When you awake from the dream you are God, and you know you are God only when you fully awake from the dream.1134 ¶4

I know in my own case it was revealed to me that “I will make myself known unto you in a vision, and I will speak with you in a dream.” Well, he revealed himself to me as the dreamer in me. He said, “I laid myself down within you to sleep, and as I slept I dreamed a dream.” I dreamed, and I knew what he was dreaming: he is dreaming that he is I, and that when he awakes, I am he. He was revealed to me as vividly as anything could be to anyone. He laid himself down within me to sleep, and in his sleep he had a dream, and he is dreaming that he is I.1134 ¶5

Now, do I really believe it? To the extent that I believe it, I have made my world change to conform to my ideals. If I really believe it is a dream, I can dream a daydream or a night dream, but I must be in control of the dream. Now, when a man takes a state, it’s a daydream, and he sees a marquee, and it reads his name, implying ownership of a certain building. It’s all a dream, it’s a daydream, granted, he knows exactly what he’s doing when he stands before that sign. And he sees the same sign, although no one else can see it, because it isn’t there — the sign reads F.N. Roach and Company, and he is looking at it, and he sees J.N. Goddard and Sons, which would imply the Goddards own it, and they didn’t have a dime. And for two years he still is looking at that thing twice a day, on the way there and the way back home, and he actually feels the thrill that would be his if what he is seeing is true. And two years later an almost total stranger buys the building for him, and takes only a piece of paper with his signature on it, for he had no money, no collateral. He said, “I watched you, you and your father, and I trust you implicitly. Pay me six percent interest on the investment and reduce the principal every year for ten years, and have it all reduced in ten years.” Well, it was reduced in ten years, and it was six percent paid to him — in those days, six percent was a big return on your money. This goes back to the year 1922. And so that building became the family’s building. It began as a dream.1134 ¶6

He never forgot the principle: if God does all things well, he knows then who God is, because God did that — “if by him all things are made, and without him was not anything made that was made.” Well, surely this came out of nothing. He had no money, no collateral, no one to whom he could turn. He only desired to own that building on the main street, at the corner, a wonderful corner. And out of the nowhere, he simply assumed it and remained faithful to it, and then it became his. He took that principle and applied it from that moment on to everything that he touched in this world, for he discovered the creator of things in this world. For God, and only God, creates — nothing is but God. Well, if Jesus is the only God, but so am I, and so are you, and Jesus is the only God, but so am I, and so are you, and Jesus is the I AM in every child born of woman, well then, let him begin to exercise that talent. Let him begin to test it, to prove it or disprove it. If you are faithful to it, you can’t disprove it. So put on the shield of faith, you’re told, in the sixth chapter of Ephesians. Put on the shield of faith, it will now protect you from all the fiery darts of the wicked. If you think someone is out to get you, it’s only part of your dream — the shield of faith. Faith what? It’s always faith in God. Well, faith in yourself, that’s faith in God, for the self of man is God, and that self is Jesus, and there is no other God. If you actually test it, you can’t disprove it.1134 ¶7

So here is the story of Scripture: a deep sleep fell upon him. Well, if a deep sleep fell upon him, then who is the dreamer in the sleep? He tells you it is God. He doesn’t tell you that you’re not going to have nightmares. You’ll have nightmares and daymares, because you’re learning to exercise a certain power, and you make mistakes, and you think these things on the outside are external to yourself and independent of your perception of them, and they’re not — they’re all yourself pushed out, in your bad dreams and your misuse of this power. If you are ever in control of this power, you’ll have nothing but harmony on the outside, but it will come only in the very end, when you awake from the dream. And in the very end you are in control of the dream, because you know exactly who you are, and the whole vast world is yourself pushed out. All that you behold, though it appears without, is within, in your own wonderful human imagination, of which this world of mortality is but a shadow.1134 ¶8

The whole thing is yourself projected on the screen of space. So you start with a dream, a daydream. What do I want in this world? You ask yourself a very simple question: what do I want? The minute you know exactly what you want, start there. Don’t look on the outside, and these shadows now may offend you, or they may oppose what you think you want. Then you give power to these shadows. Don’t give power to the shadows any more than he did — he didn’t have one red penny to put up as collateral, nothing. And a total stranger comes in, the day of the sale of that building, and with this lawyer, bids for it. No one knew who the lawyer was bidding for. But when it came out at the end of the day that this is what happened, he should have heard the remarks on the island. It didn’t matter one thing to him.1134 ¶9

Now, the building opposite — a far bigger building, the most expensive building, best located and bigger area than anything on the main street — was owned by someone in the family for a hundred and twenty-five years. There were absentee owners in England. And my father would stand now in his own building and look across at that building, and the name was Harrison. His name was Goddard, but he looked at that building and he wondered, wouldn’t it be wonderful if I owned it? Well, came the year 1942, and England was at war, and those who owned it, living in England — he had a son who was a priest, and he had the other one who lived comfortably with all the money that they had and didn’t want any part of the overseas problem, and thought they should unload it. So he wrote to his representative in Barbados and told him to find some family, a decent family who makes a great effort for the island, and offer it to them. This man comes over to my brother Victor and says, “Vic, how would you like to buy that building?” He said, I’d love it. And to my father — my father said, I’ve been watching that building for years now and feeling that we own it within. In about one week they cabled back to England, the news came back, and we owned the building. Now these are all dreams, but the dreams, in the eyes of the world, are now true. These buildings are now ours, based upon the dreams of my father and my brother Victor.1134 ¶10

My other brothers didn’t do it — they are sharing in the fruit, but they did not actually put it in motion. My brother Victor did. It started off as a child — in some strange way he felt it would work this way, why, I do not know. My father confessed years later that’s what he lived by, for he had nothing, didn’t have a nickel in this world, and really believed that his dreams would come true. Now, his name is Joseph. You’re told in Scripture, Joseph was the dreamer — “behold, this dreamer cometh.” And so Joseph comes, the eleventh son of Jacob, and the brothers sold him into slavery, into Egypt. But he didn’t care. He told his brothers, when they discovered who he was, equal to Pharaoh — for he could interpret dreams, and Pharaoh raised him to the point where he was equal to Pharaoh in the rulership of Egypt — and he said to them, “You meant evil against me, but God meant it for good.” Take that to heart. If something appears now to go wrong, you will think, well, now it’s going wrong — no, it’s really going right, God meant it for good. Those who are working against you, seemingly they mean it for evil, but forget it, don’t give any power to that. You remain faithful to the vision. If I am not unfaithful to the vision, it can’t go wrong. If I now move away and give power to the shadows in my world, it will go wrong. But if I know exactly what I am doing, and regardless of what seemingly is happening in my world, I ignore it and remain faithful to the vision. He kept the divine vision in time of trouble. When he stood before King Agrippa, Paul said, “O King, I was not forgetful, I was not unfaithful, to the heavenly vision.” He kept it, and then it had to come to pass.1134 ¶11

So you are the dreamer. Now, in the Bible, when you read “your maker is your husband, the Lord of the whole earth he is called” — well, the word translated “maker” also means dreamer. It also means, because he has dominion over her, and people think it means a husband has dominion over a wife. It has nothing to do with that — not dominion over another shadow. No, it’s dominion over what is the wife — “this is my wife, this is my emanation,” whether it be male or female, this is my emanation. Well, emanation of whom? The emanation of the dreamer in me. Well, who is the dreamer in me? I AM. Well, who is he in Scripture? Jesus. Jesus is the I AM of man. That’s the Lord Jesus. He is God. There is no other God. So here your maker — he is the maker of this emanation — is your husband, and the word husband also means dreamer, so he is the dreamer. Well, do I have dreams, numberless dreams? Am I faithful to the ones I really want to externalize? I hope so, I’m not always faithful, but then if I’m not faithful, then I will not externalize it, I bring other things into the world. But whatever I am dreaming I will bring into my world, and I tell you from my own experience there is no thing in this world that isn’t contained within you.1134 ¶12

You think the Queen of England is something living over in London and it’s not in you? That her husband is over there? Our president is in Washington and he’s not in you? There are only shadows representing certain powers in this world. Let me share with you a dream of only a week ago. Here I stand in the presence of the Queen, the Queen of England, the present Queen, and she said to me, “Weren’t you once an atheist?” And I said, not really. I did not accept the concepts that many people held of God, and if I disagreed with them concerning their concept of God, it doesn’t mean that I am an atheist. No, I don’t think I was ever an atheist, not really, save they would judge me as one because I did not go along with their concept of God. Then she said, “Do you believe in Christianity?” I said, I don’t have to believe in Christianity. She said, “You don’t have to believe in Christianity?” I said, no, because I have experienced Christianity, so I don’t have to believe in it — I know it, I have experienced Christianity. With that, her uncle, the Duke of Windsor, comes up — little tiny fellow, old as Methuselah by the looks of him — and he tells her that it’s time to go to the party, “you’re a little bit late now.” And she introduces me to him. Well, he shook my hand, and I said, here is my sister, and here is her husband, so I introduced them to my sister and her husband. And at that, she invited me to a certain party. I said, I’m sorry, but I can’t come. When they departed, my sister reminded me that you can’t refuse royalty, that that’s a command. Well, I didn’t tell them, but I told my sister I do not accept any commands as far as I am concerned. I do not accept any aristocracy in this world concerning the flesh. The only aristocracy that I will admit is the aristocracy of the spirit, and they are not born of the spirit. So here they are, they come down — a physical descent does not interest me at all. Don’t tell me your physical background, for the most humble person in this world, born of woman, has a lineage that would stifle anything born of flesh, because the most humble child in this world has a noble background that leads up to God, and God is housed in that child as that child’s I-AM-ness. That’s God. But to tell me that this body comes out of a certain physical line and that that is a great line? Nonsense. So I said to my sister, it doesn’t really matter. So I refused the royal invitation, because I do not accept any physical lineage. I will only accept the aristocracy of the spirit and not of the flesh. I didn’t tell that to the Queen.1134 ¶13

But where did the whole thing take place? It took place in me. My sister, my brother-in-law, the Queen, her uncle, all these are all in me. If I could only animate a section of my brain at will, the whole thing would project itself, the same scene would take place. Now, at this very moment, the day is coming, you will know that brain of yours is infinite, and you will actually be able to animate sections of it and see it objectify itself and have a play, and then you can stop it, and it returns, well, back into you — that’s where it is. You will animate another section, it will be projected on the screen of space as something independent of your perception of it, and it will all act as though it’s completely independent of you, and it isn’t there at all — it’s all in you. You stop it, where does it go? It vanishes, it returns to you. That’s who you are. Your God — all things are contained within God, and God is your own wonderful human imagination. That is Jesus. And so am I, and so are you.1134 ¶14

So this is the story that I would try to get over to everyone in the world. I don’t care who you are, it doesn’t matter where you were born and when you were born and who you are in the eyes of people — it’s what you are in your own eyes. You can start this very moment, and if you really want to transcend your present state in this world, you can transcend it, because you’re going to dream it. The whole vast world is your dream pushed out. If you didn’t know it as a child, learn it now. We were the poorest of the poor. My brother Victor, in some strange way, he discovered that a dream comes true if you are faithful to the dream. My father told me that he always practiced it. He never went through grammar school — he couldn’t afford the penny a week to go to school, we had no free education, but a penny was a penny, and his father couldn’t afford the penny — it was two cents, the British penny, a huge big coin. And so he left in what we would call the middle of grammar school in this world. But my father had the ambition, and he had the capacity to dream — he was well named, Joseph Nathaniel — and so he could dream all right, and he dreamed his family into being. Brought ten children into being, a lovely wife, and raised the ten and gave each financial independence when he died. And today I couldn’t tell you what they’re worth — I do know that I don’t think you could come and buy them out for multiple millions. And he didn’t have a nickel when he started, but he had a dream.1134 ¶15

And Victor had a dream, and they dreamed, and today they’re still dreaming, trying to convince the new generation, who’ve gone to school. They all came up with their college degrees now, so they can’t dream — everything is something entirely different. If the book doesn’t say so, well then it’s all a dissonance. So what the new generation will do, I do not know. Our generation enjoyed it fully. Now we want to give it to the next generation, but now they’re all educated, all of them who are now in the business, filling this position and that position and the other position, they have all the little IBM machines, and they punch this and punch that, and they give you all the things based upon our technology today. My father could look over the machine and see a list that long of numbers and give you the sum — just look at it, and in one second he’ll give you the sum. Push all the buttons and try to disprove it, it was what he saw. Didn’t go to school? Just a little bit. And so Vic, because of lack of funds, he didn’t go to — he went one year of college and we couldn’t afford to keep him there, so we brought him back. But he knew how to dream.1134 ¶16

So what do you think of Jesus? Jesus, the only God, and so am I, and so are you. You’re not less than God, because God laid himself down within you to sleep, and as he slept he dreamed the dream. You know what he’s dreaming — he is dreaming that he is you, and when he wakes he is you, and you are God. And when you’re completely awake you will return to the garment that you laid down when you entered the shadow world. So you entered this shadow world and completely forgot the being that you were prior to your entrance into the shadow world. One day you’ll awake from it, and you’re back in this glorious being that you are, beyond the wildest dream of men.1134 ¶17

I’m telling you from my own experience, I would not encourage you with a lie. I do not have to. I’m not here to make you feel good for a moment and then let you down. I’m telling you that if you believe me, that you are the dreamer, and you have dreamt everything into this world that is happening to you, and you will continue the dreaming. You can start tonight, if you know exactly what you want. May I tell you, get something noble, something big, that sort of fires you. See it clearly in your mind’s eye, and ask yourself a simple question: what would the feeling be like if it were true? What would I feel like? And then, as you feel it, do it.1134 ¶18

Here is a dream — he’s gone from this world now, but he was seventy-seven when he left. He was born in Odessa, in Russia, of a Jewish family, and he knows what it is to suffer, or he knew then, to be an outcast, not to have any new clothes at any time, only what charity could give him, wrapped his feet in bundles, never knew what it was to have a suit, but slacks all patched up. And he was head of a small family of about four, and his mother died when he was only eight. So he had to get out and earn a few pennies to bring in for food for the family, and he got a job taking money to the bank in large denominations, and they would change it into copper and silver, and he would go back to his business and give the money into the firm. And one day, looking into the face of this bearded teller, this cashier in the bank, he saw that the man gave him the copper and then the silver, and the outer wrapping of the copper and the silver were identical, and he wondered, wouldn’t it be wonderful if he made a mistake? And so he imagined he made a mistake, and so he took the money from the teller, put it in his pocket, and walked back in the assumption that the man had made a mistake. He didn’t make a mistake, but he walked for blocks and blocks, with his patched clothes and burlap feet, back to the building and gave the money back. The next day, standing before the same teller, making a similar change, the man made the mistake, and he spotted it. So he said, I wrestled with myself all the way back — well, I had never known what it was to sit down and eat a meal and feel satisfied, I was always embarrassed with the patched clothes that I had to wear. And so I wrestled with myself, what will I do? So I went to the next bank and changed it into the right denominations for my business, that is, where I work, and I kept the rest. And that night I went all through the night wrestling with myself, because it was not what my mother taught me. Things were percolating through my mind. But I was eight years old, and my hunger and my embarrassment got the better of me, and so I kept the money. Went out the next day and bought a pair of slacks, bought a pair of shoes, and ate until it came through my ears, and satisfied all the hungers of my body. But it taught me a lesson — it taught me that dreams do come true, but you are the dreamer.1134 ¶19

He died here about a year ago, left his widow — I introduced him to his wife, I introduced his wife to him at my meeting, and here he left her millions. In the interval he gave fortunes to all charities, not to get even, no, because he made so much, he gave it. And when I told this story publicly in the past, the barber said to me, was that a nice thing to do, did he ever give it back to the bank? I said, by the time that he could give it back to the bank, he would have given it back to Stalin, because Stalin took it all — there was no Stalin when he did it, and then by the time that he had enough money to send it back to Russia, who would he have given it to? Stalin, the very one who would naturally oppose the Jews and start the problems. No, he didn’t send one penny back. He learned a lesson.1134 ¶20

The day is going to come and you will know our moral values are not God’s moral values. These are all church-imposed. Has nothing to do with religion as it’s taught in the Bible. Every crime possible for man to experience is expressed in the Bible openly. It’s all there. You don’t have to do it, it’s entirely up to you. But you’re learning a principle, and you may learn it through something like this, and he learned it, and I know from my own experience with him — I have said many a time, speaking of a mutual friend, “he needs some help, Joseph, and at the moment I can’t give it to him, would you give him some money?” Joseph always gave it to him, never charged him one nickel interest. If he wanted to pay it back, perfectly all right, but he couldn’t pay it back with interest — it was always an interest-free loan, if you looked upon it as a loan. I have said it time and time to Joseph, so-and-so needs help, I think a thousand dollars will be in order at the moment, Joseph always gave the thousand dollars. And many a time they paid it back, and some tried to pay it back with six percent interest — he always sent the six percent back. He said, I am not a banker, I am a friend. He never told me to give it to you, and I gave it because he told me to give it to you, but I am not here to bank.1134 ¶21

Now Joseph has gone from this world, but he left his wife this fortune, and she didn’t have a nickel, but she too had the dream. And so she met the man who had the dream, and together they made this fortune, because he made it before he met her. And left a lovely son, and they named him Neville. So his name is Neville Mark. I saw him in vision, and she thought her baby would come the end of December, and I met him and he called me father. I said, if I’m your father, this is the month of September — I said, if I’m your father, what’s your name? He said, my name is Neville Mark. I said, when are you going to come into the world? He said, this is September, I said, I’m coming on the tenth day of November. I said, you’re coming on the tenth of November? He said, yes. So next morning I told my wife, you’re going to have a baby on the tenth of November. Well, she isn’t pregnant, and she’s long beyond the age where she could have a child. So she left, she said, no, you get everything you want, but this is one time you aren’t going to get it. So when I saw her in my meeting the following week, and she was a ways out, I said, you know, I saw your son. She said, no, I don’t want a son, I have a son, I want a girl, Joseph and I want a girl. I said, all right, you’re going to have a son, and his name is Neville, and his next name is Mark, Neville Mark, and he’s going to be born on the tenth of November. She said, it couldn’t be, the doctor tells me the end of December. I said, all right. Well, he was born on the tenth of November, so she called him Neville Mark. And so when he didn’t behave well, I said, your name is Mark, when you behave well, it’s Neville. But now he behaves well, so now it’s plain Neville. From now on, it’s all Neville.1134 ¶22

So I’m telling you that the dreamer in you is God, whether it’s a daydream or a night dream, that is God. Believe it. You can start right now, no matter how old you are or how uneducated you are, you can dream. And I’m giving you stories of those who were not educated, who had no financial background. Joseph Burleigh was the man that I spoke about — you see his ads in all the fashion magazines, the Burleigh fashion. Well, Joseph had no financial background and no educational background, but he knew how to dream. My father, his name was Joseph too, and he didn’t have any financial background or any social background or any educational background, but when he left this world in 1959, he left behind him ten children, each financially independent. That’s his gift — if you leave one child financially independent, that’s a tremendous accomplishment. He left ten, each independently secure in the financial world, made no discrimination between his ten, they all got the same. And that was my dreaming father.1134 ¶23

And he said to me one day, when he heard me for the first time — I told the people, close your eyes and simply see it in your mind’s eye, and I began to describe exactly what I would do. After the meeting he said to me, you know, son, everything you said today was right but one thing. I said, what’s the one thing? He said, don’t close your eyes completely, leave them partly open, that’s what I do, I see better. Just shut them, but don’t close them completely — you lose control of your imagination, you just completely, you go away. If you leave it partly open, you can control it better. And so I would sit alone every morning and just simply shut my eyes, but I don’t shut them completely, and then I see what I want to see, and I carry on conversations with those I must meet today from the premise that I want, and they only answer what I want to hear, and they completely do exactly what I want — that’s how I control it.1134 ¶24

That was a waking dream. That was what my father did, that’s what my brother Victor did, and they became what they are. Well, in the little island of Barbados today, they are tops in the financial world. Even the government, if they want to move, they always see my brother Victor — they’ve got to see him first before they make great moves in the financial world, because he knows it backwards.1134 ¶25

So I’m telling you, it’s all a dream, the whole vast world is a dream, and it’s the dream of God. Now, have you heard these words? Pilate’s wife sent a messenger to Pilate, saying to her husband Pilate, “Have nothing to do with this righteous man, for I have suffered much this day over him in a dream.” I suffered over him in a dream — that was Pilate’s wife sending the messenger not to have anything to do with this righteous man. Well, what is the righteous man? Abraham was the righteous man. Righteousness is simply when the individual fulfills the condition imposed upon him by a relationship, he is accounted righteous. Abraham believed him, and there was accounted righteousness for Abraham. But what did he believe? He promised him a son, and before the son came into the world, when he was already ninety-nine years, and Sarah ninety, he still believed that all things were possible to God. It’s a beautiful story — that child was simply the foreshadowing of the coming of the Christ. He knew his name was Isaac, the laughing one. And I’m telling you the whole story is true from beginning to end.1134 ¶26

Tell all your friends how to dream, but to dream you must believe in God. But tell them who God is, don’t point on the outside, tell them that God is their own wonderful human imagination, that when they say “I am,” that’s God, that’s God’s name forever and forever. Now let them test it, you’re invited by Scripture to test it — “come, test yourselves and see, do you not realize that Jesus Christ is in you?” If he’s in me, then where is he? He can’t be in my arm, because I can chop it off and I’m still alive. He can’t be in my foot. He can’t be in my heart — I can take out the heart, and that’s a transplant, so he can’t be there. Can’t be in a lung either — a lung I can live with one. Now, I can live with all parts being removed or cut away, but where is he then? He’s my own wonderful human imagination, and you can’t take that from me. That’s the foundation, that’s the reality, that’s I AM, that’s God. I can dissect this body and live with parts of it gone, arms and feet gone, and still I’m aware. But I can’t cease to be, when I am aware that I am, and that’s the thing that actually transcends death.1134 ¶27

So you can chop off your head, you can’t chop off I AM. It instantly clothes itself, like a dream tonight. Your body’s on the bed and you aren’t aware that the body is sleeping while you’re dreaming. Then, in what are you clothed? In my case, I sleep in the raw, but when I dream I am always clothed. When I stood before the Queen I was in clothes, and yet that body, that night, was sleeping in the room, because for forty years now I’ve slept in the nude, I find it easier, but here in my dream I’m clothed appropriately to stand before the Queen. And I didn’t bow before her — I knew that her little so-called line in her eyes is a very important thing, but she was very humorous. But when her uncle came into the picture, he was of that old, old school, very, very important. But she is Queen and he is not king, he is only the uncle of the present Queen. And so if he wanted to hurry her up, she would not be hurried — she wanted to get something out of me, but who is getting it is myself, the whole thing has taken place within me.1134 ¶28

I’m confronted now with what is called the symbol of authority, but that’s Caesar’s authority, Caesar’s world. So Caesar’s world stands before me, she is the Queen, and when she said to me, weren’t you an atheist, that’s not failing — I didn’t believe in the concepts of God that people hail, but I wouldn’t call that atheism. What do you think of Christianity, do you believe it? I said, I don’t have to believe it. You don’t have to believe it? She said, no. I said, don’t have to believe it, I know it, I have experienced Christianity. You have experienced Christianity, said she? I said, yes. Now, she is the head of the church in England and she hasn’t experienced Christianity. But this is all a drama taking place within me.1134 ¶29

So when the dream came to an end, where did they go? Back into me. And I know from experience that if I could animate, stimulate, the smallest little section of my brain, what it represents would push itself right out, something objective and independent of my perception of it. Stimulate it again, the same thing happens again. You can’t conceive of one situation in this world that isn’t contained within you. Everything is within you, so there’s not one being in the world that’s on the outside — it’s all within you, and one day you’re going to completely awaken from the dream. And I’ll tell you, you’ll realize you haven’t gone anyplace, you never really left your eternal home, you never died, save in your dream.1134 ¶30

I wrote those words in 1946, and now, the thing that’s happened to me since to cause me in any way to modify it — that experience happened to me, and I wrote that little book called The Search, I told it on the very last page, and not a thing has happened to me to cause me for one moment to change it or in any way modify it. The whole thing is a dream, and we are the dreamers of the dream, and the day is coming that we are awaking from the dream to discover we never left our eternal home, we were never born, we were never dead, we have never died, save in our dream. Seems fantastic, but I tell you it is true.1134 ¶31

When God awakes, he awakes from a dream. So you’re told in Scripture, “let God awake and his enemies be scattered,” and when the Lord awoke, “he awoke as one out of strong drink,” and all the enemies were scattered. He has no enemies. When he awakes, it’s only in his dream that he has enemies.1134 ¶32

Two nations, rival races from their birth, one the mastery to gain, the younger over the elder. This is taken from the twenty-fifth chapter of Genesis. It’s the story of the twins, Esau and Jacob, and you might think, as you read it, that here is a woman who gave birth to two boys, and one came first, covered in hair, and then one came out so smooth he had no hair. One was called Esau and one was called Jacob. That’s how it’s told — but that is not the story. We are told, “the first man Adam,” and then “the second man Adam.” The first man Adam became a living being; the second Adam became a life-giving spirit. It was not the spiritual that was first, but the physical, and then the spiritual. This drama is separated in time between two distinct births, stretching over expanses of thousands of years — it has nothing to do with two little boys who came out within a matter of minutes of each other. This is Esau: this outer garment that I am wearing — it’s covered with hair all over, and it may not be obvious to the eye, but put it under the microscope and it’s covered with hair all over. The other is Jacob — you cannot see him, he’s spirit, he is within. He comes second, but he is destined to be the ruler over the first, the elder. This is called the first man Adam, and what you cannot see, which must be born of everyone, is the second man, who is the Lord from heaven, and he is destined to be the ruler, and this which thou seemest is the ruler will move under compulsion to fulfill every wish, every command, of the inner man. These are the two — so, two nations, rival races from their birth, one the mastery to gain, the younger over the elder.1132 ¶1

Now, in a practical sense: here I stand before you, and reason dictates what is right or what is real to me, and, my friends, is confirmed — there is something within that is not born, that must be born, that will take over and not allow reasoning and things seen to dictate what is factual and therefore real, and the only reality in my world. I find myself behind the eight ball, and I would like to be more, and I am not, but here the outer man tells me it’s impossible, it changes. Yet there’s something in me that is screaming for recognition, feeling to be born, and it could take over and rule this outer man and actually dictate. That is the second Adam. The second Adam is called Christ in the Bible. The first Adam is whatever your name is that you respond to when it’s called — as an outer person, that is the first Adam.1132 ¶2

Now I am here to tell you of both of them. You’re quite familiar with the first pattern — the one that you clean in the morning, the one that you feed, the one that will come with you — that is the first Adam. Eventually the second Adam will be born. It cannot be seen by mortal eye. He cannot be seen even by the middle level of your being. He is seen only in the deep of your being — pure spirit. That being is your own wonderful human imagination. The eternal body of man is the imagination — that is God himself, the divine body, Jesus — we are his members, because we are his members, one body.1132 ¶3

You can say this whole vast world is the solidity of God — God talking to God. The whole vast world is yourself pushed out; there is nothing but you in the world. Here is this divine unity that reveals itself in multiplicity — call it division, or fragmentation — but they’re only members of the one body, and that one god is you. When you say, “you do not,” you say, “I am.” Be still — I know that I am God, as the being.1132 ¶4

Now, before this subtler man is born in you, you can become aware of him and begin to exercise his power — the power that one day you will completely and consciously exercise. The outer man must yield to him in your body. They are two races, and they are rival races from their birth. Can I tell you — one will prevail, one will become the reigning power, and that one comes second. He is the second man, who is the Lord from heaven. He doesn’t come first, he comes second, and he’s completely unknown by the world. When he comes, you recognize he is your own true identity. You thought yourself, prior to this, to be the thing that you are wearing — the outer garment, covered in hair — when really you are the one underneath, undetected, and that one is the Lord of the universe.1132 ¶5

Now, how do I know it? By testing it. I know it from experience. Here I stand in the world, and everything is against me, against what I would like to do, and reason tells me that I could not be what I want to be — or I could not. I’ll be very practical. A lady in the audience would like to dispose of her home. It’s all hers, it’s her home, but they tell her — reason, character, money — that you can’t possibly find the money, because, well, it is expensive to raise money. I’m speaking to her, but to all: she has a home; maybe you don’t have a home, maybe you have need of a job, and they’ll tell you jobs are scarce, as they tell her money is scarce.1132 ¶6

It’s a good home, I know the home, it’s in the eighty-thousand bracket. She could get seventy-five thousand for it now if she would take it, but she knows it’s worth more — they rezoned the neighborhood, in fact I live on the street so I know it well, and the whole thing is now allowed to go up, well, nine, ten stories, and only individual homes now. She wants to unload it because she lives in one unit — she has two, and hers is eight rooms — and she lives alone. Her son has his own home, his own apartment, but for her sake he will stay there, still paying rent, where he is, in his own place, but he has to come and comfort her and come to see her there. He doesn’t want to do that, but she rambles in eight rooms.1132 ¶7

I’ve told her, and I would tell her over and over and over, so that — how often, Lord, how often must I do it? Seventy times — you cannot sleep in your place physically, only in your imagination, in that state, and he’ll dispose of it. If I would dispose of that home tonight, I received it as a person, even though I haven’t found my permanent, or seeming permanent, place, for nothing is permanent here. I will still see myself elsewhere in my imagination, as though I simply took a vacation, having sold it. And I thought of the home that my husband built for me — it was the home that he built, now that it is my home — but in spite of all the memories, I have unloaded it, and I speak of it now.1132 ¶8

This is a secret: when the being within you begins to awake, you realize things are real only as he thinks from a state. Thinking of it doesn’t make it real; thinking from it makes it real. You have to ask for these things from the state desired, and not think of the state that you don’t want — you can think of it forever — but you must think from what you want in this world. She has to actually sleep this night in a state which allows her to think from the home that she formerly occupied, for almost, I would say, going on eighteen years, where it was built — it was their home. I know she doesn’t own it, she had unloaded it, so she thinks of it, not from it. It’s all the difference in the world between thinking from what you want and thinking of what you want. I can assume other states from now to the end of time and never realize it. Let me begin tonight to think from it — don’t ask yourself how it happened, through whom it happened — just let me think from it, because the you that you were thinking from is that second man. He has all the power in the world, he’s defined in scripture as the power of God and the wisdom of God. He has all that it takes to devise all the means necessary to unload it in the immediate present, if you think from it instead of of it.1132 ¶9

I am telling you this — my own personal experience — I am telling it to you from my family’s own history. I can face an audience, no matter how vast it is, and I would defy anyone to rise in the audience and tell a story where they were more behind a financial eight ball than my very, very large but perfectly wonderful family. We had no money, we had no one to whom we could turn to borrow from, for the family. I did have a problem, but in some wonderful way I stumbled upon this wonderful thing — the only book in this world, if you really knew — but really, it was the Bible. I never turned to any other book in our house, but he knew the Bible, and in some peculiar way he actually stumbled upon this secret. He stumbled upon it at a very tender age, and he believed it and he applied it — this, from before birth, because he was not yet born, but before he is born the thing jumps in the mother’s womb, and you almost feel his presence.1132 ¶10

I know, in my own case, when my daughter was conceived, and this joy — the joy of putting my hand upon my wife’s stomach — I feel as if something not yet born, but it’s alive, and to feel something stirring there — and it was such fun — just to put your hand there, it moved, out over here, and moved one time, and when I would say, “kick over here now,” she would — I’m telling you, it’s a fact, and it’s moving all over, because she talked to me, and she gave me her name, she told me all about herself — a lovely little girl, she’s about, maybe, four or five, a sweet little thing. When she was born she looked nothing like the child I saw, but when she was four she was the embodiment of what I saw her to be. And I would put my hand and feel there’s something not yet born — well, you can see it, may I tell you, you’re going to feel the presence of that something in you, for — Two nations, rival races from their birth, one the mastery to gain, the younger over the elder. So something in you is being born — it will come out, but when it comes out, it is the Jesus Christ of scripture, who is the God of the universe.1132 ¶11

Now learn to exercise him before he’s born. I tell you, you are all imagination. Man is all imagination, and God is man, and exists in us, and we in him. The eternal body of man is the imagination, and that is God himself, the divine body that he calls Jesus, and we are his members, because here is one body, diversified — a unity. When you look out at the world, the whole vast world is yourself pushed out, and this is only a soliloquy, it’s a monologue, so that everything is simply you, and God is talking to God. We are told in scripture, the forty-second Psalm, “deep calls unto deep.” It is all within us, it is above. Every other, strangest person in the world, and you think you’ve never seen him before — it’s only an aspect of your own being, and in the depth of that being you are, or he couldn’t even be alive. There’s only one God, so the whole vast world is man.1132 ¶12

Now, in a simple, practical way, you simply — you know what you want. Well, as I said to the lady earlier tonight, you don’t have to know exactly where you’re going to live tomorrow, having sold the house. You’ll go anyplace — you’re going to a hotel, go to a friend’s home, go to any place — but you will not be in a place, having sold it. Then you think of your home when you speak tonight: if you haven’t sold it, you’re thinking of it, and you’re thinking of it as someone who owns that house. You can go on thinking of it and still desiring to unload it. You must think of it as something you formerly own.1132 ¶13

The same thing is true of a job. Tonight, oh, you say, “well, I don’t have a job” — you don’t have a job. Well now, still, that being who is not yet born in you, but he is coming to birth — but before he comes to birth you will feel his presence. Now, how would I do it? I stand here, I see you, I see the room. Can I put myself on the street? Certainly I can — I can stand here and assume that I am standing on the street. I’m looking at this lecture, and don’t observe this thing at all, called Neville — I am on the street. I can put myself there and think of this, and keep — or see it — with someone standing here, but I am putting myself elsewhere. Now you can actually put yourself where you want to be, which, when you are there, in a few minutes — The power is in what the thing is implying. If I am sleeping elsewhere and seeing it as formerly my own, that implies that I have sold it, it is no longer mine.1132 ¶14

Now you don’t have to compromise, and I’m telling her, don’t compromise — you feel the value in what you say, it is all right, put yourself there and don’t let anyone — then the others are telling her, “this is short,” “this is tight,” “that is so-and-so,” and then maybe your husband is holding on to it — he isn’t holding on to it. At their advanced years in life, they’re divorced — so what, this happens in this world — after forty-odd years of marriage he wanted out, and so he got out, leaving her children — they had two, the daughter died, leaving two lovely children, but they’re taken care of, there’s no problem there, it’s not a financial problem. And then someone told her, “oh, you see, he is holding on to it because he built it” — well, it isn’t he — don’t let anyone tell you anything.1132 ¶15

Be still — the forty-sixth psalm — “be still and know that I am God.” Take that literally: you say “I am,” that’s God. But as long as the outer man is the reality, you’re taken care of, and your children too, and this one — this one only — don’t be unaware of one who is coming in, who is second, and the second is going to reign over all. A seeming ruler will come first — he doesn’t come first in appearances, he comes at the last — so the first is physical and not spiritual, but when the spiritual comes he will rule over the physical. That’s what you’re told in the fifteenth chapter of the first letter to the Corinthians: the first is only a living being, the other is a life-giving spirit — it gives life to the thing that it occupies, it makes it become alive. This is only a breathing, living organism, that’s all that it is, and so I animate this body when I get up in the morning, but there’s something in it that just came back from the depth of my own being, which was myself, my essentiality — that is the being of whom I speak night after night here.1132 ¶16

Last night I said to myself, “come, let us go” — I’m talking to myself, it’s a soliloquy, I now reveal. Well, all of a sudden my head became the most fantastic vibrancy, and did I travel through eternity — all in my head. So you have to see it after it’s seen, and I’m talking to myself — I know it’s myself, but here is my deep, the deep of my being, and the surface being went for a ride. Under compulsion I moved, knowing that I am the very being who is taken over. I’m finding it almost impossible to describe the beauty that is in store for all, when you actually know that you’re one. This being within me is the very being called God, called Jehovah, called the Lord Jesus Christ in scripture.1132 ¶17

The day will come. He will actually, literally be born, and the symbolism of his birth you all know — you will be told, in a month from now, all the churches will have chatted about a little child being born; that is not the true story. It is you — that second man — that awakes. It is already the reality within you, it’s only awaiting, and awaiting you. You are both from the deep, deep sleep, which is self-imposed, and although you come after the physical appearance of yourself, it was, before that, the world was. You’re told, Jacob have I loved, and he comes second, and he moves — he came there so smooth you can’t even see him — called, in the beginning, Jacob. Yes, you see the Esau; they don’t see the Jacob, who is the one who is coming, and coming, and coming, and finding his abode. Then he is called Jesus, which means the Lord is salvation, and that Lord who is salvation is your own wonderful human imagination — but at that moment it’s born, and you can trust him implicitly.1132 ¶18

Suppose I stand here, but assume myself in London. What’s wrong with that? Well, don’t you have any money? You’ll say, “so what does it matter, I’m in London,” and suddenly things will rearrange themselves, and I will be compelled — whether I can afford it at that time or not — I’ll be compelled to make the journey, and it will be perfectly all right, it’ll be done. I’m speaking from experience: don’t treat it lightly, because you’re going to make the journey, and it may not be convenient for you, because you’re tempting — yourself, who is the Lord — if you shall just test it now, or you test it, and you will find it will happen at a moment when you least expect it, and it is not convenient, but you should go anyway. You’ll be under compulsion to make the trip.1132 ¶19

Do it in your finances — what’s wrong with money? Is anything wrong with having money, having enough to pay all your expenses, with leftovers? Feed the crowd, but pick up all the things that are held back, left over — it didn’t stop, well, you started with what — two fish and five loaves — and you took up all these leftovers. So a number of things, after you’ve done it, are circumstance. Come, and I tell you, live it fully, live it to the nth degree — you are all imagination. Tonight you could clothe yourself in anything that you desire.1132 ¶20

I have done it with people whose profession was simply, well, the harlot — but I don’t care what a person’s profession is, though she’s a harlot, so what — a friend of mine, not a customer of mine, not a client of mine, I assure you, but a friend of mine — I don’t care what they are. I attended one of the most amusing parties ever given, by a very dear, close friend of mine who was a lawyer, and he gave it, all night, Christmas Eve. I remember a huge, big buffet tray, and he had this huge ham on it, an enormous ham, and he invited his clientele — he was a criminal lawyer — all the pickpockets in the world were there, and he said to me, “tonight, everything is easy here, you could put all the diamonds in the world in your pocket, wear them, do anything, not once will you be taken — here, tonight, under my will, all these are my clients, they’ll serve time in Paris, in London, in Germany — all the jails of the world, and I am their lawyer, I get them out.” And, “uh, what is your racket?” I said, “I teach the word of God,” and he began to smile.1132 ¶21

One introduced himself to me as “Benny the Brahman” — you get about twelve aliases — but this one was “Penny Develman” at the moment, something else five minutes later, thirty minutes something else, and one was called “the Doctor” — one of the most amusing evenings, and everyone was a professional thief, and not ashamed of it — that was their concept of life. And I went through the whole thing like a dream, and I wonder what on earth did Gil do to bring me here — but Gil is a friend of mine, and he thought, “now this would really amuse Neville,” and so he invited me this night, and here I came to this party, and everyone had gone through all the jails, not only of our country, but all over Europe.1132 ¶22

So I am not criticizing anyone — that’s their profession, that’s their profession, I am not here to change anyone, but to tell everyone how to use Jesus Christ within, because the true being within them is Jesus Christ, and he forgives all, he forgives every being in the world — they’re all a part played by one being, because this is just soliloquy, I’m telling you, the whole thing is a monologue, God is playing every part in the world, so he is the accuser and the accused, the thief and the one who was robbed, and nobody’s robbing anyone but himself, but they don’t know it.1132 ¶23

So here, as I stand here, the being of whom I speak is my own wonderful human imagination, and if tonight I wanted to be other than what I am, or to have possession other than what I have, I would not ask anyone’s favor, anyone’s permission — I would appropriate it. My mood attracts its affinity — it doesn’t create what it attracts, for all that’s done, the whole thing is done, but in fact what I assume, so my mood attracts its affinity. So, what would a feeling be like if — and then I name it — what would the feeling be like if I were the man that I would like to be? I catch that mood, and it attracts its affinity, because everything in the world — I don’t care what it is, a tear, it’s already done, the laughter is already done, everything is done — I am only drawing together, like a magnet, through my mood. So I catch the mood, that’s all I’m going to catch — I’m going to catch a mood that would imply that I am already the person that I would like to be, and I sustain that mood, and then it draws things like a magnet and objectifies it on the screen of space. That is the being who is coming into your world, and that being is God, realizing — throughout scripture — the mood, and we’re going to assume only mood in the world.1132 ¶24

Now, only two things in scripture — I can search scripture — this is the feeling: one is that of faith in “I am he,” there’s a fundamental theory of the world — is the lack of faith in “I am he” — and the second is eating of the tree of the knowledge of good and evil. If this is good and that is evil — but all you have to do is put yourself in the position of the opponent, and what you think is evil, he is thinking is good, and what you think is good, he thinks is evil. You take a war — you want to dramatize it — and, we, as Americans, feel that it was an evil thing that any opponent will try to do to us, and he is thinking that what we are trying to do to him alone is evil. Good and evil, the tree of knowledge — only two things in the entire Bible we are told of: the Lord, and one is lack of faith that “I am he,” and the second one is the eating of the tree of the knowledge of good and evil.1132 ¶25

Now, you will ask, will you have an ethical code? Certainly I have an ethical code, and the more I know that the world is myself pushed out, the more I become incapable of hurting myself. I now find the Golden Rule so easy to abide by, because I wouldn’t want it done to me, and here is my very self, so I can’t do it, again, because he really isn’t other than myself. You start off by thinking, “what I would like done to me,” being in this little thing, and then suddenly you realize that little thing here isn’t confined — here is: do not do unto others what you would not want them to do unto you — but then the whole vast world will become yourself, and you don’t hurt anyone. As he is born in you, you find a whole vast world with one being, and everyone is simply in communication with you, because if you’re talking to yourself, deep is talking to God.1132 ¶26

So, all things, by a law divine, in one another’s being mingle, therefore I penetrate you, and therefore all I have to do is become concerned only with what I want in this world, without hurting anyone, and it penetrates every being, because it is all myself pushed out, and all that can be used to aid the birth of what I am assuming will be used, without their knowledge, without their consent — I don’t need their consent, it will all happen, may I tell you. You are the being spoken of in scripture as the Lord Jesus Christ; you are the other being spoken of as God. Begin to believe it, but long before it is born, may I tell you, you can feel it, just as I felt the little body jumping — in my wife’s womb.1132 ¶27

In your marriage, if you’ve had the joy of being a father, or the joy of being a mother, you know what I’m talking about, when that first little sign of life stirs, and then she tells you, “I’m pregnant.” I think she feels it first, and then it’s kicking, and you become curious and put your hand on her, and all of a sudden it’s a kick — there’s kicking over here — and you go from place to place, feeling that little body kicking. And she hasn’t been born yet, but there’s something in you — may I tell you, before this thing happened to me, I used to feel it in my head. Oh, I couldn’t tell you — something actually moving in my head, something alive was moving in my skull, I could feel it, and then night after night these things would happen, but I would sit down in my silence, and then all of a sudden something is kicking — it’s in my head, it was my very self. And then the night that it happened, when I awoke within my own skull, to find myself in two, but the two which seemed a tomb was really the womb, out of which I would come.1132 ¶28

So the second man is the Lord from heaven, and you’re told in scripture, “heaven is within you” — within and above are the same in scripture, and without and below are the same in scripture. So the first man is from below, from the womb — a woman comes out with hair all over — and the second man is within, in his spirit — you can’t see him. Not on this level, not on any other level, only in the depth of your being — when you’re seeing, he’s gone. Every creature — that same being — and then humanity gathered together as a single being stands before you, and you know who’s standing there, it is your son. Humanity, symbolized as a child daily, and it calls you father.1132 ¶29

So this is what I try to get over, night after night after night — to tell you, before the birth takes place, the actual birth, you can feel his presence, and you can prove the power and the wisdom of this being by exercising it. What would a feeling be like — would it be true that I am now the man that I would like to be, what would it be like? Well then, dare to assume the feeling that it is so, and trust this presence to individually make itself known, and it doesn’t fail — no power in the world can stop it. If you have all the oppositions in the world, it makes no difference whatsoever — don’t look at your position, don’t look at anything, just simply the end — in the end is what you want. He has the wisdom to do it and the power to do it. If it takes all the things of the world to put them together, they will, because the whole vast world is intermingled. You’ll take everyone and put it together and make it conform to what is necessary for that which you’ve assumed that you are, to be born in this world.1132 ¶30

And when you see it — what freedom, what complete relief from this bondage into which we deliberately descended, to exercise our power, that we could actually enter the world of death and overcome it, overcome death. And I tell you, the things I could tell you, and yet, sometimes it’s so embarrassing to talk about them, because they’re frightening to people who have certain ethical codes, certain moral codes, and they may think I’m encouraging them to go out and violate their own moral code, and I wouldn’t want that, ever. But what is right and wrong here isn’t right and wrong in the depth of your being at all, because there is only one being. What is right here, wrong here, when you go to the depth of your being, it’s all one very wonderful creative act — it isn’t wrong at all, it’s sheer ecstasy in the depth of the being.1132 ¶31

And after he is born within you, your night becomes joy, just joy, and you can completely abandon yourself, may I tell you, no fear whatsoever as to consequences. You ask within yourself to take me now, and then all of a sudden something starts in your head, and — what a joy, what a joy is in store for you — surprise after surprise after surprise, and it’s all you, for you are talking to yourself. “Be still upon your own bed, and commune” — thyself is called “heart” in scripture, that’s itself. And may I tell you, don’t be afraid, you will not depart in some violent manner. Others will tell you you’ll go mad, you’ll go insane, or you might burst a blood vessel — don’t believe it, not a thing is going to happen to you, just let yourself go. If you feel it coming on, don’t be afraid — “be not afraid,” as you’re told throughout scripture, don’t be afraid, why? Because the one who is going to do it is yourself.1132 ¶32

I go to bed enjoying, looking forward to the experience of the night, night after night after night, and some things would make no sense whatsoever on this plane, so you don’t discuss it — why talk about it? Because there aren’t words even to clothe them — how could you clothe it, it doesn’t make sense, and you’re only going to disturb yourself if you do bring it back. So Paul said he heard things in that third heaven of his own being that were unlawful to utter — it isn’t that they’re unlawful to utter, but how would you find words to clothe them, and how could you, in some way, describe them that would make sense to the rational mind? So just don’t talk about it, until someone arrives at that point, and understands, even though — They are here on this level.1132 ¶33

Bear in mind, you are now in the presence of two, seemingly, and one is taking over from birth — he was the first Adam, that’s the outer man, that’s rational, as we go to school to become more and more rational. And then comes something stirring within you — he comes last of all, he’s the last Adam. And though he comes after the first, the second will reign over the first. The first is physical, and the second is spirit, and the spirit will be born in you, and he will reign forever, completely, and when people tell you it’s impossible, you don’t even listen to it, because you’re concerned that nothing is impossible, and you almost stop using the word “God,” because his name is “I am.” Nothing is impossible to him.1132 ¶34

Don’t take any challenge, you know what you want, and the world will say to you, “well, I saw him grow, but he didn’t have anything” — yes, I saw him grow, but if you took his history you would find a most normal, natural unfolding of that picture, and they will look to the means, and give all credit to the means employed, not knowing that you were dreaming all along, and the means simply were drawn by the tendency of their moods, and therefore were brought forth — they give all credit to the means employed; this one came into your life at the appropriate moment in time and made possible this, that, and the other, therefore, without them you wouldn’t have this, that, and the other — they don’t know what you were doing inside, but you know it’s all your own soliloquy, your monologue, and because you interpenetrate every being in the world, they had to come when they came, to play the part that they played, because you are faithful to a mood, and the mood simply attracts its affinity.1132 ¶35

Now, this is the experience — I’m quite sure that all of you have had the feeling of this inner person, and you can get it, you will get it, before he’s born. But you must have had it — your head begins to feel like a pulsing something, and you see the radiance of that being, you see the golden liquid light, as though you’re golden all over, the whole thing becomes liquid light, and that’s you — a single awareness, and everything is gold, and everything is liquid, and it’s positive, and you can feel it long before you have the actual experience of being born from above. So don’t think you’ve got to be born in the way that I’ve described it in my book, in order to exercise his power. Now you’ll feel his presence, and his power is there long before the actual conscious birth of that being within you.1132 ¶36

Now try it tonight, try it overnight, try to live it, for eventually you want to live by it anyway, because now nothing in the world will be impossible to you, because you’ll know who you are. But on this level everything seems to be fixed. Here, I read in this morning’s paper — you wouldn’t think a DuPont could go broke, could you? Who would think a DuPont, whose estate runs into billions, a member of that family, could actually go broke? Well, because of his name and his credit, he was trusted to the tune of something like thirty or forty million dollars, and then he just declared himself bankrupt — a DuPont! So everything is possible — as well, yes, the rich can go broke too, and one poor, behind the eight ball, can become a rich king. So don’t think that anyone, or anything, is impossible — not a thing is impossible; those who have it today and lose it tomorrow, and those who have none can get it today, if you know who you are.1132 ¶37

Now, with all of his millions, he hasn’t found Christ, he hasn’t found him — he was living on the outer man’s possessions, and that is what his reality was. I’ll show you: let them take the whole vast world from you, but don’t let them take the being — it is forever your own wonderful human imagination, they can’t take that from you, and that can rebuild everything in the world, no matter what it is. Take it, if you will, and I’ll rebuild it — you take one, pick the other one too, and I’ll rebuild it, all by simply assuming that I am the man that I want to be. And friends of yours have lost — say that you love them, or I’ll assume that they have — but you know that they would like this, and then let this thing go, let them take it, and this is the being of whom I speak.1132 ¶38

It’s a dividing being in the early stages, but it takes a long span between Esau and Jacob — it didn’t come the same night, although you see it in scripture as two little boys who came out, one holding the heel of the other, and then the little dialogue between the two boys, where the one who came first sold his birthright, and so his blessing, to the second one. And you will think — are they only symbols? These are symbols of the eternal struggle in the heart of man, and the one that comes out first is Esau — he knows nothing but the garment that he’s wearing. Then comes the second one, and it comes at the very end of the journey — he’s called the second man, the Lord from heaven. But you take the span between Genesis and the Gospel, you’ll find the entire journey — the journey comes to its climax in the gospel.1132 ¶39