Is Christ Your Imagination

Tonight’s subject is in the form of a question, “Is Christ your Imagination?” When we ask the question, we expect the answer in terms of our current background of thought, and quite often, that is not adequate to frame the answer. But I’m asking the question, and in order to answer myself, I should really clarify the terms Imagination and Christ. I think there would be no problem tonight if I define, say, Imagination. I think you will agree with me. But you may not agree with me when I define Christ. If I say to you that Imagination is the power of pre-deforming mental images, you wouldn’t quarrel with that, the power that pre-deforms mental images. Sitting here tonight, you can think of anything and see it mentally. You may not see it as graphically as you see it in the present forms in the room at the moment, but you could see it vividly in the mind’s eye and discriminate. Think of a tree and think of a horse, and you don’t think that one is the other. They are two separate objects in your mind’s eye. Well, that’s the power of Imagination.139 ¶1

But when it comes to Christ—and there are hundreds of millions in the world who call themselves Christians—the very use of the word instantly conjures in the mind’s eye a person. They think of Christ as a person, and no two have the same mental picture of this person. I know many, many years ago, in New York City, this French artist went to the library on Forty-second Street and brought up forty-six different pictures of Christ and threw them on the screen with his little lantern. No two were alike, and each artist claimed that this was an inspired picture and it was presented to him, and he painted the picture. There were blond and blue-eyed pictures; dark swarthy skin; there were those with a very black skin. There were forty-six pictures all projected as so-called originals. So man has been conditioned to believe that Christ is a person.139 ¶2

So I ask the question, “Is Christ your Imagination?” Can I personify Imagination? I will. But let us go back to the book, the Bible. What does the Bible say of Christ? Here, in Paul’s first letter to the Corinthians, the 1st chapter, the 23rd and 24th verses—I’ll just give you the highlights. It is, “Christ, the power and the wisdom of God.” He defines Christ as the power and the wisdom of God. In the 1st chapter of the Book of John, which brings Christology to its height as far as the Bible goes, there is no single book that takes this secret of Christ and brings it to the heights as you’ll find in the Gospel of John. So in the gospel of John speaking now of this presence that was with God—his meaning, his power—that by him—now he personifies it—“by him all things were made, and without him was not anything made that was made.” It’s the power, and yet it is wisdom, for all things were made by him, and without him was not anything made that was made. So here is a creative power.139 ¶3

If I take that now and analyze myself with another word from Paul, this time he goes to the end of his second letter to the Corinthians, and he calls upon all of us who would read that letter: “Test yourselves. Do you not realize that Jesus Christ is in thee?” Now here I’m told all things were made by him; he is the power and the wisdom, he is the power of God and the wisdom of God. But every attribute of God is personified, every attribute. And so his power is personified; and may I confess that I have seen that power, and it is a man. I have seen that wisdom, and it is a man. And when you stand in the presence of that personified aspect of infinite being, you know you are standing in the presence of infinite might. It’s not just power; it’s almightiness. You stand in the presence, and yet it’s man. So here he calls it the power and wisdom.139 ¶4

Now he asks me, asks you who read his letter to test ourselves. “Test yourselves”—this is the 13th chapter, the 5th verse of 2nd Corinthians—“Test yourselves. Do you not realize that Jesus Christ is in thee,” and he made all these things? Well, then, let us put him to the test in us. I say he is our Imagination. That’s the power; that’s the creative power of the universe. Look around the world. Do you know of anything in the world of man that man has created, from the clothes that he wears to the homes that he inhabits, that wasn’t first imagined? Do you know of anything in this world that is now proved as fact, as a concrete reality, that wasn’t first imagined—only imagined—and then externalized? Yes, using hands, using implements of the world, but it first began as an image. And an image is simply the product of this pre-deforming, image-making faculty in man, which is man’s Imagination. So if all things were made by him and without him was not anything made that was made, I can’t come to any conclusion other than the fact that Christ of scripture is my Imagination.139 ¶5

Now, who is Jesus? If Christ is the power and the wisdom of God, and God sunk himself in us, that was his sacrifice. He actually became us that we may live. For were it not for this sacrifice of God to actually limit himself to the state called man, man would, like the earth, wear out like a garment. As we’re told in the 51st chapter of the Book of Isaiah: “Lift up your eyes into the heavens, and look down to the earth beneath; the heavens will vanish like smoke and the earth will wear out like a garment, and they who dwell upon it will do likewise; but my salvation will be forever, and my deliverance will never have an end.” My salvation will be forever. Well, that word salvation means Jesus; the word Jesus is “Jehovah saves.” That’s salvation; that is forever. Were it not that God became man that man may become God, and he would save man and lift him up to immortality because the promise is that earth will wear out like a garment. Our scientists tell us today that the sun is melting in radiation, and it took unnumbered billions of years if it started the process of melting; no matter how long it takes, it has an end; and with its end, we have our end as part of the system. So we, walking the earth, all would have the end. So to stop that process of bringing man to an end, “My salvation will be forever and my deliverance will never have an end.” So God became man that man may become God.139 ¶6

In becoming man, and God is the only creative power in the world, what in me creates? My Imagination. I may not have the talent to put it on paper. I may not have the ability to execute it as great artists who did it, but I can imagine it. I can imagine the book. I can imagine the joy of having a book. I can imagine a picture. Without being an artist I can dream. And I cannot conceive of a picture that a man can paint on canvas that’s more alive than my dream, and yet I can’t put a thing on canvas. But I go to sleep, and I can dream. What is doing it? It’s just my Imagination. And here, when I lose the conscious faculty, this restricted area, I can actually dream, dream as no artist in the world can paint. Put color upon it, put motion upon it, and have the most wonderful drama. And that’s my Imagination.139 ¶7

But now, this is not only the power and the wisdom of God. In the greatest of all the New Testament, which is John, John does not emphasize the power. He states in the beginning, yes, he declares Christ as power, but the emphasis is not on power; it’s on redemption and revelation. Revelation, in John’s gospel, is an act of God in self-revealing. So in the very first chapter now he tells us what this power will do for us. First of all, there are two endings to John. Let us take the real ending, which is the twentieth chapter, the first ending. Whoever the writer is who calls himself John, “Now Jesus did many other signs that are not written in this book; but these are written that you may believe that Jesus is the Christ, and believing have life in his name.” He is the power and the wisdom of God, that’s what the author is telling us in the very end. Many signs he did, but in spite of the number of the signs and the character of the signs, it did not evoke faith. And the whole teaching of the gospel of John is based upon faith and unbelief in him, either one or the other. I have faith in him, or you disbelieve him. Few believed him, few, we are told; even among the disciples, only a few believed, and they imperfectly.139 ¶8

Well now, who is Jesus? If Christ is the power and the wisdom, but now who is Jesus? So here we have this wonderful thought as expressed in the second chapter of Paul’s letter to the Philippians: “Though he was in the form of God, he did not consider that he should be equal with God as something to be grasped, but he emptied himself, and took upon himself the form of a slave, being born in the form of man”—that identifies man with a slave, every man—“And being found in the fashion, human fashion, he humbled himself and became obedient even unto death, death on a cross. Therefore God has highly exalted him and given him the name.” Not the indefinite article, the definite, “given him the name that is above every name, that at the name of Jesus every knee should bow, in heaven, on earth and under the earth, and every tongue confess that Jesus Christ is the Lord, the glory of God.” He gave him the name that is above every name, and at that name, every power in the world must bend. It’s the name of names. That’s the name called Jesus—but this is Jehovah—Jesus simply is “Jehovah saves.” Every child born of woman in this world will one day wear that name. There’s only one name, only one being—Jesus. You go through the same story as told us in the gospels, everyone will. And when he passes through this series of events outlined in the gospels, that name is conferred, conferred on the risen Christ. That power that is latent in man—that’s man’s Imagination—when it’s lifted, on that risen Christ, the name Jesus, the divine name Jesus, is conferred. And that individual then enters a new age, an entirely different age, an age that is immortal, an age that is eternal, because until the end of that age, we are still subject to being worn out like a garment, as told us in the fifty-first of Isaiah.139 ¶9

So everyone, moving on the wheel that is being worn out, wearing out the garment, and vanishing like smoke [...] heaven. But not one will fail, for God redeems us. God resurrects us one after the other, lifted up, and confers on that risen Christ the name, the name Jesus. So you’re told, in the end, they looked up, and there was Jesus only.139 ¶10

When Blake was asked quite innocently but in a serious vein, “What do you think of Jesus?” Without batting an eye, Blake replied, “Jesus is the only God” and then hastened to add, “But so am I, and so are you.” So in the end, all receive the name, where the power called Christ in man is lifted up, lifted up so the whole vast wonderful being that was sunk in man is now awake.139 ¶11

What that body will look like, I can’t describe it to anyone. I can’t find words to describe the glory that is yours, but everyone. It certainly isn’t this I am [...], yet I will know you and you will know me in eternity. But for all the sameness of identity, where we actually know each other, there will be a radical discontinuity of form. Not the form that I now wear and walk here this day and have been wearing for the last fifty-eight years, not this form. But identity, yes, you’ll know me. But how to display the glory of the being that you are when you’re resurrected?139 ¶12

Now, this is shown us by the Sadducee, who does not believe in the resurrection. They are the modern scientists. The Sadducees of 2,000 years ago were the wise men; the Pharisees were the priesthood of the world. The Sadducees were the intellectual giants of that day; and they, any more than today, could believe in not even survival, far less resurrection. Like today, the world puts the two words together, and they think of survival as resurrection, and they are not. Survival is continuity; resurrection is discontinuity—you leave the field completely and enter the world of eternity. So they asked the question, based upon the law of Moses, and Moses said, If a man married, died, leaving no issue, and has a brother, the brother should marry the widow. And if he dies leaving no issue and has a brother, he should take the widow, to raise up seed for his brother. Well, there was a man who married, and he was one of seven brothers, and he died without issue. The second married her, but he died. The third married her and he died. Finally, seven brothers married her and left no issue, and finally she died. So, whose wife will she be in the resurrection?” It was a bait, because they did not believe in the resurrection. And he said to them, “You do not know the scriptures. For the sons of this age marry and are given in marriage, but those who are accounted worthy to attain to that age, to the resurrection from the dead neither marry nor are they given in marriage, for they cannot die again, for now they have become sons of God and sons of the resurrection”. They are completely above the organization of sex. What we call sex here, these garments of sex are shadows thrown by this fabulous being above.139 ¶13

And the body that you really have, as you’re told, I quoted earlier, Being in the form of God, he didn’t consider equality a thing to grasp, but emptied himself of that form and took upon himself the form of a slave; and being born in the form of man, didn’t think it strange, humbled himself in the image of a man. And then, finding himself with all the limitations of man, all the weaknesses of man, everything that is man, then God exalted him at the end when he resurrected him, and gave him the name. That name is conferred only at resurrection. So here, everyone will get it, for everyone will be resurrected. Then you will not be wearing this. These bodies, wonderful as they are for us, filled with all the passions of the world, that’s all wonderful, but it’s not the body that you will wear. You will be completely above the organization of sex. No need for this kind of creativity. Imagination will be completely awake and you create at will. Your imaginal act will be an immediate objective fact. What we call reality today, all this fabulous world of ours—may I tell you, and I’ve seen it—it is all Imagination. When it has played its part and God has completed his purpose, which is to bring forth from us himself and make us all God with him, then these garments, made up of all the elements that seem so permanent and so wonderful, they will vanish like smoke. Vanish like smoke. There isn’t an element that wasn’t brought into being by the creative power of God, by his own wonderful divine imagining, and it’s sustained in being because he sustains it by his imaginal acts. When he ceases that imaginal act, all the elements will melt, all vanish; and the world will be as though it never existed. But you and I will be lifted up above it all into an entirely different world, an eternal world.139 ¶14

So is Christ your Imagination? I say Christ is the power and the wisdom of God, and this power and this wisdom create everything in the world. I can trace to my own being an imaginal act that became fact; then I repeated it and it becomes fact. But if I can repeat it and repeat it and these imaginal acts externalize themselves in fact, then I’ve found him. I have found that power in myself. Well, the Bible calls it Christ, and personifies it and speaks of the presence of a man, and that man is Jesus. Jesus Christ is simply the resurrected being that is God now because he’s resurrected the power within him, which is Christ, and that’s Jesus Christ. Now he’s called the Lord, and everything should bow before him when it happens.139 ¶15

Well, I say to you, the day will come, you will have the experience and you’ll be startled. No one’s going to believe you, may I tell you. They aren’t going to believe you any more than they believed that first person to whom it happened. He is the first that rose from the dead, but no one believed him. Up to the very end, who would believe the story? They were looking for a different kind of Messiah, a conquering hero that would come just like a man, out of some glorious background of warriors, and then conquer the enemy of Israel and then lead Israel to some victorious end. And they always look for that kind of a Messiah. We have them all over the world today, these false Messiahs who promise their nations to lead them to some victory, even though a little temporary victory. That’s not Messiah. Messiah hasn’t a thing to do with this world. He’s resurrected out of this world. This world is vanishing; this world is wearing out just like a garment.139 ¶16

So Christ in man is the power and the wisdom, and when in that man, that Imagination becomes alert because he exercised it lovingly. So if I read John correctly, not only my salvation is dependent on it, I must actually believe in him. Well, who is this being? My own Imagination. If I don’t believe in my Imagination and test it, even though I fail, well, then I don’t believe in Christ. For Christ is really my Imagination, your Imagination. So you imagine something lovely of another, and you don’t believe in the reality of that imaginal act, you don’t believe in Christ. So you go to church every day and give ten percent of your income to the church of your choice—all these things are lovely, therefore, if you feel that way about it, give them—but that’s not Christ. That’s not believing in Christ. To believe in Christ: If you see someone in this world and have a sweet feeling toward that one, that he hasn’t yet realized something lovely, something without his knowledge, and then represent him to yourself as though it were true, and believe in the reality of what you’ve done mentally. Believe in it; believe in Christ, for all things are possible to Christ. And so bring him before your mind’s eye and see him as he would like to be seen by himself, as he would like the world to see him. But you do it, and then you believe in the reality of what you have done. That’s believing in Christ.139 ¶17

And may I tell you, you’ll be surprised beyond measure how it works. At that very moment, because all things by a law divine in one another’s being mingle, at that very moment that you interfere with his life, you reshuffle the entire deck, and all things will completely rearrange to mirror the change that is going to take place in him. And everyone in this world who can aid that change will be used to bring about that change, without their knowledge and without their consent. You don’t need the consent of any being in the world. If they can be used to externalize what you have imagined, they’ll be used. So leave them alone and simply imagine the best of every person in this world, and believe in what you have done, and you are believing in Christ.139 ¶18

When you least expect it, because you believe in him, then God resurrects you, then you are lifted up and you stand bewildered when you see what God did for you. Of everything claimed of him that you thought, that your mother taught you as mine taught me, happened 2,000 years ago, and it is happening. It didn’t stop. You go back and read the Bible, and here we are told in Paul’s letters to Timothy, “Those who teach that the resurrection is past are misleading the faithful.” Those who teach it’s past, that it’s over, they are deceiving. It isn’t past. It took place in one, and it’s taking place in unnumbered. But it’s taking place; it isn’t over. The crucifixion is over, yes, but not the resurrection. The resurrection is taking place in everyone that is called and lifted up. And so, as we are called, God’s mightiest act is performed, and we’re lifted up, and pass through the series of events leading into the kingdom of heaven, although we seemingly remain here still wearing this garment for a little short while. The garment will be shown you that you’ll occupy, and you can’t describe it to anyone even to your own satisfaction. It’s such a living thing, it’s so luminous, and it’s such light, like the rainbow. And you can’t describe it to the satisfaction of any being in this world who lives only in terms of a God of the flesh.139 ¶19

Now we are told—and you read it in the 1st chapter of John, the 11th through the 13th verses—for he’s speaking of an entirely different kind of a birth. “Those who believe in his name will be born, not of blood nor of the will of the flesh nor of the will of man, but of God.” Not born in any way that this body is born. This was born just as you were born from the womb of woman, flesh and blood. But flesh and blood cannot inherit the kingdom of God, only Spirit. So this is going to be born not as this was born. It’s born differently: not of blood nor the will of the flesh, and not of any human passion nor of the will of man of human parentage but of God. And may I tell you, when you are born you are self-begotten. You have actually no parents; you are self-begotten. You come right out of a grave, the mystery of the grain of wheat that falls into the ground. If it doesn’t fall into the ground, it remains alone. If it falls into the ground, it bears much fruit, the mystery of life through death. For God died, actually died, to become you and to become me. And God is divine Imagination. He limits himself to the very limit of contraction, called human Imagination and actually dies in the sense that all the power and all the memory of his glorious being had to be completely forgotten. So that cry on the cross is true, “My God, my God, why hast thou forsaken me?” He, himself, is crying out; because he so completely gave himself up, he suffers from total amnesia, complete forgetfulness of his divinity, as he became us. And that was what? Divine imagining becoming human imagining, and then we building our little world.139 ¶20

Now [...] to many of us, it’s so different, and the power we exercise is so fragile compared to that same power when it’s raised up, when lifted up, and the name, this great name, above all names, is conferred upon us. And the day will come, without loss of identity, that you will bear the name Jesus, no loss of identity. Everyone is destined to be Christ Jesus, that risen power with the name, exercising infinite power, without loss of identity. So we all know each other and all glorified, but everyone. There is no limitation of the gift; some exercise it more than others, but certainly the gift is the same, the gift of Christ Jesus.139 ¶21

So my question, as far as I am personally concerned, “Is Christ your Imagination?” I said yes. And yet you’re limited only to power and wisdom, for the emphasis is not on power and wisdom, it’s on redemption, revelation. And so he reveals himself. In that same first chapter of the prologue—the first eighteen verses, not a prologue—and the very last, the eighteenth verse, he shows you the revelation: “No man has seen God at any time, but the Son, in the bosom of the Father, he has made him known.” No one has seen him, but in the bosom of the Father, there’s a Son and the Son reveals the Father. Then we are told in the tenth of Luke, “No one knows the Son except the Father; no one knows the Father except the Son and any one to whom the Son chooses to reveal him.” There will come that moment in time when the Son reveals you, and you will know your name is Jesus, Jesus Christ the Lord. For the Son is going to call you “my lord” and actually going to call you his Father, his Lord, and the Rock of his salvation; and then you will know who you are. I could tell you from now to the ends of time, but it can’t carry the conviction that the experience would carry when it happens. When it happens to you, it will make no difference to you if all the wise people in the world rose in opposition and told you that you’re suffering from some grand hallucination. It would make no difference whatsoever. This is revelation, and the whole thing is lifted, the veil is lifted; and now you know why you couldn’t see the face of the Father. You can see him only reflected in the Son. There was no mirror to reflect it but the Son. Can’t see your face. You go to a mirror on earth, but that’s not the face. And you’ll only know your face in the beauty of your Son. That Son can’t be described. He’s so beautiful. When you look at him, you sit there amazed that you would produce such beauty. It took the Son to reveal the beauty of the Father, for the Father is invisible, and yet more real than the whole vast world that seems so real that is slowly vanishing like smoke and wearing out like a garment.139 ¶22

So everyone in the world is destined to bear the name of Christ Jesus the Lord but everyone. And all will then be the first fruit of those who slept because it’s only God resurrecting himself. All will be resurrected, all individualized, and all one. All being the Father of the same beautiful Son, reflecting himself, and yet he’s individualized.139 ¶23

So you try this tonight. I told a friend of mine before taking the platform that many years ago, in the war, I was invited to go through this huge plant, Alyce Chalmers. The man who was the head of the chemical department, Professor Inmar, came to my lectures. And in my lecture, I spoke of a certain motion in time that produced physical results. If I could move forward in time and imagine something taking place at that moment in time, and open my eyes upon this world to find that it was not that time at all, I came back here. But, strangely enough, I would then be led across a series of events, which I did not consciously devise and as I moved across this series of events, I came upon what I had only imagined that I had done at a point in time. He said, “That can’t work, Neville. After all, I am a chemist, I am a physicist, and we have a laboratory bigger than this room, where there were unnumbered little vials, little bottles of water. For they make these huge, big turbines; and all over the world, they’re shipped. And as the water comes down the rivers, they’re [...] differs with chemicals because the world differs. And so, certain turbines were caking, enormous caking on the inside, so this was a problem. They would send samples of water, and all day long, he analyzed the sample of water and then he would give the solution. Because you can’t change the water, the water is coming through certain mineral deposits. And so it’s a very exciting thing to sit down and analyze these little sample things of water.” And they would write back to Australia, New Zealand, all over the world and suggest something to do to prolong the life of the turbine.139 ¶24

And then he took me into a thing and he showed me what they used in the lab and he called it entropy. He said that we have to have this in every lab in the world. And then he explained to me that entropy is based upon the unalterable past. Can’t change the past, said he; the past is unalterable. So you make a test and then you move forward; you know what you’ve done, and that is so. If you repeat that test, the result is the same under the same conditions. And so Larry said, this is something that we know, and we’re all scientists. And you come with this crazy idea? I can’t see how it could fit in with what we know about entropy. Well, he explained entropy for me.139 ¶25

Then he said, “Of course, the future is in a state of flux. We do not believe in the future as something existing. It doesn’t exist. We simply weave these strands, as it were, likening the whole thing to a rope—the past is already woven, and the future not yet woven, and we are weaving it moment by moment as we go forward to the future.” And I said, “But I went forward to the future that you say doesn’t exist and I wove it there. And then whatever I did, I know it worked because when I came back here, I moved across a bridge of incidence that led me to what I wove before I arrived there.”139 ¶26

Well, he didn’t believe that, but a very sweet man, an honest man. And then, about two months later, I was in New York City, and he sent me this wonderful clipping from the Science Newsletter, the story which I told you the last evening you were here, which was the story of the positron. In his letter to me, he apologized for taking that adamant position that he did as a scientist. For he said, here one far greater than I am, Professor Feynman, has just delivered this lecture at Cornell University wherein he makes these fantastic claims for a little particle just discovered, that is, a few years before, called the positron, and the same behavior of the positron, that it can meet itself coming back from where it hasn’t been. And so he said, “Now I apologize because here is the behavior of the positron. It starts from where it hasn’t been and speeds to where it was an instant ago, arriving there it is bounced so hard it’s time sense is reversed, and then it moves back to where it hasn’t been.”139 ¶27

Now these are the words of Professor Feynman. And so I would say it in my own simple way. I close my eyes on the now: for today’s the twenty-second, so it’s the twenty-second, and not a thing happened that I wanted today. So it’s the twenty-second. This is the first of April; make it All Fools’ Day, and so as to the calendar, it’s All Fools’ Day, the first of April, and then I feel emotionally excited because something just happened, and it’s so altogether wonderful I could not have foreseen back on the twenty-second of March how it could have worked. But it has worked! Look! It’s the first of April and it worked. Then I open my eyes; I’m back on the twenty-second of March. Not a thing has worked. But all of a sudden, I move forward the twenty-third, twenty-fourth, and twenty-fifth, and things begin to change. When I get to the first, it has worked!139 ¶28

Now, he put it in his own wonderful technical language and called it the positron. And then he also gave me this principle of entropy. But I never heard the word before. Entropy is the unalterable past, which you must have in the laboratory, or else it would be all confused. You couldn’t make any tests and be sure that you could repeat it. It’s a fixed fact.139 ¶29

Well, I said, as far as I am concerned, I knew a point in time, if you dwell in the future as though it were true and shocked myself so severely when I opened my eyes to think that I’m not there. It’s a little trick that my old friend Abdullah taught me in New York City. I had a telephone that I couldn’t possibly see, unless I could see around corners. If I sat in my living room, I couldn’t possibly see where my telephone was. It was down the hallway, and I couldn’t look around a corner unless I got off the chair and looked around the corner. But I would sit in my living room in my big easy chair, assume that I was sitting at the telephone, and then I would think of the living room and see that chair, on which physically I sat, and see it empty. Then I would, while at that place, open my eyes and feel myself bounce this way. Then I knew that man was where he was in Imagination, that man being all Imagination, he had to be wherever he was in Imagination. And so in that twinkle of an eye you would feel a change, a motion. That was a little exercise that old Ab taught me.139 ¶30

So try it now on other things, more important than that. Do that just as an exercise and feel it. Now, try it in other things. I began to try it and things worked. Well now, if we have evidence for a thing, what our scientists think or wish about the matter is nothing to the point, is it? If I can produce the evidence for anything in this world, although I can’t explain it, if I can produce the evidence, what anyone thinks about it or even wishes for it is not to the point.139 ¶31

So I ask that you try it and see if Christ, as stated in that wonderful John 1:3, is the creator of everything in this world. “All things were made by him, and without him was not anything made that was made.” All right, let him try this and see if you don’t come to the conclusion that if that is true, Christ, that is called the power of God and wisdom of God, is not your Imagination. I don’t see how you can come to any other conclusion than that—if he is the creator of all things; and you set a goal, and without raising a finger to make it so, it becomes so, because you know what you did in Imagination—then you go right back to the cause, and the cause was your imaginal act. And if Christ does everything, and you know what you did, then you’ve found him. You’ve found him as your own wonderful human Imagination.139 ¶32

And the day will come as you trust him and believe in him and test him and bring these things to pass, when you least expect it, [...] the resurrection. And that power will rise within you, and then you’ll move into a world completely subject to your imaginative power. And although you come back here to wear this garment for a little while, still limited; and with all the weaknesses of the flesh, you know when you put it down you are already numbered among those who are resurrected from the dead, dying no more, for now you are the son of God. And the Son of God is one with God, for the Son of God is also God the Son. And he said, “I and my Father are one.” Even though my Father is greater than I, we are one, one in nature. And so you’ll be resurrected. But trust in him. It seems we have our salvation, and its origin in God’s faith, but it’s bestowed in proportion to our faith in him. And we have found him to be our own wonderful human Imagination. Now let us go into the Silence.139 ¶33