The Head, the Source

I call tonight’s title “The Head.” It’s the source, really. For man is seeking the source of all the phenomena of life, and there’s only one source and we call that source God. But man in his search for God grows, and as he grows he outgrows. But there is one God that man will never outgrow and therefore never lose. That is the God which he finds in the first-person, present-tense experience. He will never outgrow or lose that God.824 ¶1

Now, here is a true story that verges on it. It is not, naturally, finding God, but it’s nearer than ninety-nine percent of the concepts that men hold of God. This man is shaving and his little girl is observing him shave. She’s about six and she said to him, “Daddy, where does God really live?” He absent-mindedly said, “In the well” and she was annoyed with his silly, stupid answer. So at breakfast his wife said to him, “What is this nonsense that you’re talking about, telling Debbie that God lives in a well?” He wondered why he did say it, and then it came back. It had been in his memory for thirty years.824 ¶2

When he was a boy in Poland where he was born, a band of gypsies were passing by and they stopped at the well in their courtyard. There was one gypsy in particular that held his attention, a giant of a man with a short-cropped red beard. There he had drawn a bucket, a wooden bucket of water and with feet spread he held this bucket and there he was drinking, with his muscular hands holding it as though it weighed no more than a teacup, the water trickling down his beard onto his chest. When he was through, he undid this multi-colored silk scarf and mopped his face and wiped his beard, and he peered into the well, looked right over, and then he peered for quite a while. This little boy, aged five, was curious and he tried to climb up the side of the well to see what this giant of a man was looking at. He saw him and he smiled and he picked him up and said, “Do you know where God lives?” The little boy shook his head, and then he held him over the well and said, “Look!” In the stillness of that water the boy saw his own reflection and he said, “Why, that’s me!” He said, “Ah! Now you know where God lives.”824 ¶3

He had forgotten it. He was only five. Came to this country and raised his own family here, and just absent-mindedly that came back when he answered his little daughter Debbie, “God lives in a well.” Well, that’s a nearer concept of God than ninety-nine percent of the people of the world hold, and that goes for all the priesthoods of the world, for at least this is coming close. And that is a so-called ignorant gypsy, traveling from country to country or town to town, but he knew where God lived. He wasn’t turning to any other God. There’ll be water there he knew and he would use his water…owned, yes, by one who lived in the manor, that was their courtyard…but that couldn’t stop him from using his water. He would go through life that way. He had no desire for things and to accumulate things. He simply lived…a rugged, giant of a man, and taught this little boy a marvelous lesson. Even though he did not live by it consciously, at least it was in his memory for thirty years and he could answer his daughter in the most absent-minded manner and tell her the truth if she really held onto it. So when she had to seek God and find him, if she could only remember what the father said to her that was said to him; that when you see yourself reflected, whether it be in a mirror or the surface of a pool, you’re looking in the face of God.824 ¶4

Now, you and I have quoted the first verse of Genesis time and again, and we equate it, as all do, with the first verse of John: “In the beginning God created the heavens and the earth.” “In the beginning was the Word, and the Word was with God, and the Word was God.” In Hebrew and other Semitic languages, the words for “head” and for “beginning” have the same root. One of the great scholars of the first century, Aquila, a friend and close companion of Paul, translated the ancient manuscript of Hebrew into Greek, and he substituted the word “head” for “beginning.” His manuscript reads, “In the head…God created the heavens and the earth.”824 ¶5

Now then, we think of Blake teaching himself Hebrew and coming upon this passage, knowing it also means “head.” It need not be the beginning in time, it is the head. Your concordance, if it’s Strong’s, will define it for you as “the top, the highest part.” The “beginning” yes, it gives that also as definition, but under the same heading it gives “the head; the chief; the head cornerstone.” So in the head God created the heavens and the earth. So Blake, now claiming that this was dictated, his great poem Jerusalem, said, “All you behold, tho’ it appears without, it is within, in your Imagination of which this world of mortality is but a shadow.” And he meant us to take that literally: It is within. Where else would it be? But we look out and we see this mechanical world, and as long as we see this as a mechanical world and not a spiritual world as it really is, then we are lost in our search, completely lost. He said the whole vast world is yourself pushed out. Everything we see is within. In the head God created the heavens and the earth.824 ¶6

Now, it’s not this little head. This is a symbol of it and a reflection of it. When this goes into the furnace and turns to dust, that’s not the head. There is a head that survives this which is restored instantly and clothed in mortal frame just like this, restored, even though it’s consumed. And so he speaks of that head.824 ¶7

Now, in that head God sleeps. In that head is the pattern. We search the scriptures for the pattern, and we find a pattern man. We wait and wait, sometimes impatiently but we wait—we have to—and suddenly that pattern man unfolds within us. Now we know who he is; we know exactly who God is. We were told, like a story we just told you, that tells you who he is. Man finds it difficult to believe. I look into your eye…and he looks into your eye and he sees the apple of his eye. He looks at Jacob and he sees the apple of his eye. The word apple means “the little man in the eye.” Well, when I look into your eye, who do I see? I see myself. I can’t see you, I see myself. So God looks into the eye and he sees himself reflected. You look into an eye and you see yourself reflected. So the little boy looked into the well and he said, “Why it’s me!” Yes it’s me and that’s God. Now you know who he is. So at least it was revealed to him. Whether he holds onto it or not is another thing.824 ¶8

So you can tell man over and over and over, you aren’t going to find another. One day you’re going to search the scriptures, you’ll become enthused about it, and you will see all the pieces falling into a pattern, and you’ll find in these pieces a pattern man. Then one day, suddenly in you the pattern unfolds and then you know beyond all doubt who God is.824 ¶9

So I can tell you I stood in his presence and I knew it was the Lord. I saw his form, it was a man, and I conversed with him as man to man. His appearance was the likeness and similitude of love. At that moment he incorporated me…one with the one body…for he is the universal humanity. Well, if I am one with the body of God and one with the Spirit of God, then I am he. Therefore, I saw in advance what I really look like. I stood in his presence and knew it was the Lord. And I saw his form and it was man. I conversed with this universal humanity as a man, a man with man, and here was infinite love. That was what the divine appearance took on, that was his likeness, his similitude. So when he asks in the conversation a question of me, I had no other answer. Not one thing permeated my thoughts, my being, but what he appeared to be…and that was the answer. Well, what could be greater than what I am looking at! So when he incorporated me into the body of love, he incorporated me into the universal humanity. But I first saw the face and saw the radiant love incorporated now into that body.824 ¶10

That’s been my experience and so I cannot lose my God. I have found God and I cannot outgrow him and I cannot lose him. Yet he can unfold and unfold within me, but he’s going to be the same God. I can’t go elsewhere and I can’t lose this God, I can’t! He is my God forever and forever, and he has to be myself, for he revealed himself to me after the incorporation in the first-person, present, singular. And here, everything said of the pattern man—which we call by the name Jesus—then all of a sudden it unfolded in me, and I am he, without any embarrassment, without any bow, I am he, in a frail little body which…I cannot now put my hand on my heavenly inheritance so long as I continue to wear the body of flesh and blood. But nevertheless, I know it’s mine and will be mine instantly on the dropping of this body.824 ¶11

So we’re all searching for God. And there is conferred upon the risen Christ in the experience of men the divine name of Lord. Now, we address him as “the Lord,” and Peter said, “O Lord, show us the Father and we will be satisfied.” He replied, “I have been so long with you, and yet you do no know me, Philip? He who has seen me has seen the Father.” This tells you this is after the resurrection, for the divine name of Lord is conferred on the risen Christ.824 ¶12

But in telling the story they tell it as though here is a man born of the womb of woman and it is not. We make a great mistake if we attempt to interpret scripture and not keep before our mind’s eye the entire out and out supernatural character of scripture. This whole thing is completely supernatural. The discovery of God is supernatural and no one but you who had the experience knows of it. You can tell it…they either believe it or they don’t believe it…but you are up against the concepts that they must outgrow. They may have to grow and grow and grow before they’re near what you are offering them. So you offer and maybe they can’t possibly take it. Don’t despair. You offer it…maybe one percent of those present can take it. It doesn’t matter how many can take it, you offer it anyway.824 ¶13

But if someone has a concept of God as some little thing, he has to outgrow it; and it takes blow after blow after blow to outgrow it.824 ¶14

Now tonight, if you dwell upon this change in meaning, “In the beginning was the logos.” All right, change it now: “In the head was the Word, and the Word was with God, and the Word was God.” For that Greek word “arche,” defined in the Concordance, still gives “head, chief, top, the highest part,” the same definition we get for “resh” in the Old Testament. So you’ll find it means “head,” and so, “In the head God created the heavens and the earth.” So where else would you go to find anything?824 ¶15

Here back in 1957, the month is September and the date is September 7th, the magazine is The Saturday Evening Post, and the author is Harold H. Martin. He writes an article and he headlines it The Amazing Kennedys. In this, and I quote accurately, “Kennedy admirers look forward confidently to the day that they will see Jack in the White House, Bobby in the cabinet as Attorney General, and Teddy as a senator from Massachusetts.”824 ¶16

That as written and printed in the 7th of September issue of 1957. Now, here is a man and a family who had to break one of the most frightful barriers ever existing in our country concerning the White House and that is to have a president who is a Catholic. We have never had one before. My friend David would always use the word “wasp” and I asked him tonight just what does it mean? Well, he said, it really means “white, Anglo-Saxon, protestant” and it went down that if you were not a white, Anglo-Saxon, protestant you didn’t have a chance to seek the highest office in our land. Well, Kennedy was a white, Anglo-Saxon yes but he wasn’t a protestant…an ardent Catholic, proud of it, his whole family. He broke that barrier. Why?—because imagining creates reality.824 ¶17

He did not accept this so-called “wasp” which everyone used familiar with our traditions in politics. Here, back in 1957 in the month of September—and you can get the back issue and it’s called The Amazing Kennedys—and the Kennedy admirers and then it states what they expected. They even stated where Bobby would fill not just a cabinet post but Attorney General, and the other would not just be a senator but from Massachusetts, and that Jack would be president in the White House. It all came to pass. If it didn’t last, that’s not the point. It came to pass, and they’ve gone down in history indelibly impressed upon the history of our country because of the assassinations. Lincoln today lives far longer in the minds of man because he was assassinated. The others, who were not important as presidents, because they were assassinated have lived longer than they would have had they not been assassinated. So here, we find that these ardent admirers, fervent admirers, held a mental image concerning what they admired and they were persistent, and it came to pass because the whole thing is within us. That’s where it is.824 ¶18

So, can I conceive and be fervent about it? Can I want the grace of God with the same intensity that I want water when I am thirsty? In that 42nd Psalm, “As the hart panteth after the water-brooks, so panteth my soul after thee, O God.” Well, if I can conceive of a little deer—for that’s what the hart is, it’s not h-e-a-r-t, it’s an h-a-r-t, the little animal—looking for a stream, looking for some water-brook. You can conceive of the thirst of the forest where some little animal—it’s the food of every animal in the world, every wild beast preys upon it—but in spite of that it will brave anything to get to that little pool because of its driving thirst and he has to quench it. If I could become that thirsty for God, that hungry for God, I’ll find him too.824 ¶19

I can only find him in myself in a first-person, present experience. I can’t find him in any other way. And may I tell you, the awe that is upon you, the thrill that is upon you when it happens to you! Here you thought it was another. No matter how close you got to him you still had him as something other than yourself. No matter how close man brings him, and he gets him close, a few people do, but suddenly he still finds that he’s praying to someone, he’s praying to another. He gets down on his knees and he prays to another, and he forms a mental concept and it comforts him to feel he can pray to another so he does it. But the day will come he can’t pray to another, he can’t turn to anyone. If he drops in his tracks, he can not turn to anyone. He has to turn within and appropriate, for the whole thing is within himself.824 ¶20

In his head God created the heavens and the earth: and now “All that he beholds, tho’ it appears without, it is within, in his Imagination, of which this world of mortality is but a shadow.” Well, if it’s within, I’ve got to find it within, and I find it by feeling after him, feeling after the state I want to make real. I may not succeed, but that’s where it is anyway. If I fail a thousand times, I can’t turn to another. I may fail in my search to find the state I’m seeking to occupy, but whether I fail or not there’s only one place I can find it. I can find it and only find it within myself. I may try to find aids to push me into it, but all that is false in the end anyway. It is all within myself.824 ¶21

So when Aquila translated it, he was really giving the world a fantastic gift but man could not believe it. So man went back to one of the definitions of the word “resh”…and it’s only one definition and we use it, all translations use it…“in the beginning.” It could have been “in the head”: In the head God created the heavens and the earth. In the head was the Word, and the Word was with God, and the Word was God.824 ¶22

Now, if by him all things were made, and without him was not anything made that was made, and I see… here the most frightening state in the world confronts me, well, it doesn’t stop my fervor, my intensity, my admiration for a certain family; and I see them exactly as I want to see them, and I’m not alone, I have company, and we all see them…we are great admirers of this clan, and then all of a sudden it breaks upon us in three years. It goes out into print, so it isn’t something that they hid. It is in print in a national magazine, possibly international, because I’ve bought it in the West Indies and London. You can buy this magazine all over where they speak the English language, therefore, it is an international magazine, and it came out in September 7 of 1957.824 ¶23

Here, when you go into print and state it…that brings me to a point, a lady who is present tonight wondered, “What is wrong with me? I know in the depths of my soul that I’m right. I’m confronted with another opinion—they are equally sound in their opinion that they’re right—but I am quiet like a mouse and I will not voice my opinion. If I voice it after the fact and I am right, it doesn’t mean that they are wrong. But in some strange way their opinion had to be modified for I was right. But I didn’t voice it, and I can’t voice it then for it’s too late.”824 ¶24

Well, in the 13th and 14th chapters of the Book of John, he tells the most incredible story, and then he tells them, “I have told you now before it takes place that after it has taken place you may believe.” Now he tells another story, and this time he puts another point on it: “…that you may believe that I am he.” One is that you may believe. He’s telling them the most fantastic story. He tells them that I AM God the Father: “When you see me you see the Father. Do you not know that I am in the Father and the Father in me?” And he tells them one fantastic thing after the other. And now he says, “I’ve told you before it takes place so that when it does take place you will believe.” Then in the 8th he puts upon it that I am he: “Except ye believe that I am he you die in your sins,” and he emphasizes it over and over and over.824 ¶25

So I’ve got to believe that I am the one that I would be…or remain what I was prior to my failure to believe. So, what am I believing now? That is going to externalize itself on the screen of space, for it has to externalize, for it’s in me; it isn’t out there at all. So when it becomes a fact and it seems to be solidly real on the outside, it must be supported by me on the inside. The day I waver and cease to believe in it, it’s going to fade there and the whole thing will go to pot. I believe I’m a success. Only to the extent that I continue believing I’m a success, and the day I don’t continue believing that I am, things are going to go to pot. I must believe that I…and I name it. Then I can’t forget it if I want to continue in that state. I may not want it. I may drop it because I don’t want it beyond a certain point. But if I want to keep it alive, I’ve got to really keep it alive within me. I can’t keep it alive by catering to it on the outside…only as I, within myself, keep it alive. For, nothing comes into being unsupported by an imaginal act and nothing remains in being unsupported by that act. The day that support is withdrawn, the thing begins to vanish and it ceases to be in my world. That goes for a marriage. That goes for a relationship or a friendship. That goes for a business. That goes for everything in the world.824 ¶26

If I know what I want, I need not turn to anyone to ask, for there’s only one cause, only one source of causation, and that source is God. He is the dreamer in man. One day he will awake, he will awake from this wonderful dream of life. When he awakes, he stands amazed that he had been dreaming. You could have told him from now to the ends of time, as many great poets have told him and they sang these wonderful words of dreaming and waking from the dream, but he would certainly pass them by and say that’s their privilege, they’re poets and they have certain liberties that are not given to normal men. They have liberties with words and they can use words with a wider meaning or give to the word greater meaning, and so he’s taking advantage of his profession as a poet, and that’s all that matters to him. He doesn’t see that the poet is in touch with a deeper layer of his own being, and he sees it and then records it. But the dreamer in man is God.824 ¶27

So you sit down to dream, but dream fervently, dream with intensity. Use all the little techniques like “Come close, my son, that I may touch you, that I may feel you,” and you can persuade yourself by a spiritual sensation that you are actually doing it physically. I have seen…I know one lady in New York City…and this seems incredible…she was a combination seamstress and designer, not earning much, 100-plus a week, but that was her profession. She wanted to change her profession. She wanted more designing than sewing. She discussed it with me and I said, “Tell me what you want to make,” and she named it. I said, “Now, you’re a single person, you live in a hotel, don’t be stupid about it, you want to live well, how much do you want to make?” “Well, I’ve never made that sort of money before.” I said, “Could you make it if you were a good designer and still had the capacity to teach others what you could do concerning a seamstress…you can supervise those who do and yet become more and more the designer?” “Well, yes.” “Well, would you like it?” “Oh, Lord, yes!” I said, “If you became that, what would you make? Put it down,” and she did. I said, “Deduct from that, because you’re single, what you have to pay in taxes at the source for now you’re employed.” She did it and she worked it out to the penny. I said, “All right, they’ll pay you undoubtedly by check or cash.” She said, “By cash, they’ll pay by cash. They’ll cash my check for me and give me in a little envelope whatever I make.” I said, “All right, put it all in the envelope, the bills, and the silver, and the copper. Now feel it.” She could feel it. “Now hear it.” She could hear it. “Tear off the end of it, now shake it out, and smell it. Can you smell money? Money smells like nothing else in the world, it has its own odor. Well, now smell it and feel it. Count everything off to the penny.” And she did.824 ¶28

She lived at a hotel on 34th Street. It was then called The McCalvary. Her telephone rang. Someone is downstairs. It’s Saturday. She’d never seen this person before, but she knew the person’s reputation. He said, “I’m downstairs and I would like to discuss business with you.” Well, she never dreamed of such a person calling her. She came downstairs in abut fifteen minutes…she got herself together and came on down, and then they discussed business on terms that she’ll be more and more the designer and less and less the seamstress. She named the figure that we discussed. He didn’t bat an eye. He said, “That’s the figure. You start on Monday.” So when she got her weekly check the following week and she shook the thing out, it came out to the penny. She had deducted exactly what he would deduct at the source.824 ¶29

Well, how do you call that a coincidence? She was eager to make a change, and when she believed in this she played the part of Isaac. Isaac said, “I am blind, my son. I can’t see you, so come close that I may feel you.” So he came close disguised as his brother, for Isaac knew one was full of hair and the other had no hair. So he wanted the one who had the hair…and Jacob came disguised as the one who had the hair. When he felt him, he said, “You feel like Esau, but you sound, your voice sounds like Jacob.” Now, which is it? But he was putting his belief, his conviction, in what he felt like rather than what the heard. He was stressing feeling. As Blake said, “Imagination is spiritual sensation,” in the sense he is now using feeling. So when he felt him, well, then he gave him the blessing. Then when Esau came back with the venison and discovered his brother had deceived his father, his father said, “I have given him your blessing and I cannot reverse it, I can’t take it from him.”824 ¶30

So you give something a blessing to be born. And she gave that little thing a right to be born. She clothed it in reality. She clothed it in all the tones of reality, and then in a matter of hours that man was in the lobby calling her; for we discussed it on Friday and here it is Saturday.824 ¶31

So I tell you, don’t despair. If you’ve tried and tried and you’ve failed, don’t despair. Try to be more intense. Try to be more believing concerning the reality of the imaginal act. For, because it is imaginal, man still believes in the mechanism of the universe, and he thinks it’s mechanical, so he can’t bring himself to believe. He sees it, but he can’t bring himself to believe it’s imaginal. You tell the story of the Kennedys and they will say, well, so what? They couldn’t see that as an actual confirmation of what you’re saying, that imagining does create reality. You tell them a second, a third, a hundred stories, but they are so steeped in believing that this thing is mechanical and they’ve got to move it on the outside, when the whole will re-shuffle itself to reflect any changes that take place in us. So we change not there, but we change here.824 ¶32

When you go home tonight, you dwell upon this change if it’s only for tonight that “in the head God created the heavens and the earth.” You try it. May I tell you, it will do wonders for you, because you know where the head is, you know where the chief is, and you know then where God is, for he is the head. So when you look into the mirror, you’re seeing God. And one day you will stand in his presence and you will know he is the Lord. He is the universal humanity, because he takes one after the other, one by one, into the one body. One day he’ll take you into that one body and therefore you are that body. You see the body and it is love, all love. You will commune, yes, as a man. I talked with the risen Christ. He asked me a question, I answered him his question, and so there was communion as a man to man. Then the embrace and the incorporation…from then on, I am he. But I had no confirmation of it for thirty years; then came the eruption within me and all that is said of him in scripture I experienced, even to his Son calling me Father.824 ¶33

I never in eternity heard that from anyone or read it any place outside of scripture, but I did not understand it. How often I have read, “Thou art my son, today I have begotten thee.” I’ve read it, it’s the 2nd Psalm, written 1,000 B.C, and I never for one moment—because of the churches teaching differently—thought it really meant what it said. For they are speaking now of an entirely different person, and it actually means exactly what it says. He’s addressing David, and David said, “I will tell of the decree of the Lord. He said unto me, ‘Thou art my son.’” Then the 89th Psalm comes to confirm it. Well, I read that too. But not for one second did I associate it with the David of scripture. To me he lived and died…and here he wasn’t dead at all. He was in me, and he rose in me and called me Father, for he’s buried in all of us. For if the heavens and the earth are in the head, and he’s buried as we are told he’s buried, well then, he resurrects him. He resurrects his Son to reveal me as his Father: then I realize God succeeded in giving me himself. How else would I know?824 ¶34

And so, this is in store for everyone in the world. You may go out long before you actually experience it…you can tell it…for I’m telling you what I have experienced. I am not theorizing, I’m not speculating, I’m telling you exactly what I’ve experienced. It is he who makes you conscious of the fact that you are God the Father and there is no other way that you will know it. I can tell you that you are, but you’ve got to have it in a first-person present-tense experience and then you know. From then on, you have a God that you cannot lose. You have a God that you will never outgrow. You can’t outgrow him for you are the Father.824 ¶35

But the Father being infinite, he then explodes and explodes and explodes, and it’s all you exploding. For, the whole thing is contained within, and the whole is now awakening and you’re resurrecting everything within yourself. It’s not on the outside at all. So, where did I wake? Was it not in my head? From what area of my body did I emerge? Was it not my head? And how could Christ emerge from one in whom he is not now present? If he does not now exist in me, he couldn’t emerge from me. If he ascended in me, well then, he had first to have descended. And from what area did he descend?—from my skull. He descended from my skull like a bolt of lightning and then ascended; and no one ascends but he who first descends. So how could he emerge from my skull, from my head, unless he existed in it? And so, in the beginning he’s placed there and he dreams the dream of life, and then I realize I am he dreaming the dream of life. So the whole thing is contained within the head of man. There’s no other place.824 ¶36

Surgeons can dissect it from now to the ends of time and they can’t find it, because you can’t find it with a scalpel. You can’t find it with any surgery in the world…yet it’s in the head. So when the explosion took place and my Son stood before me, where did the explosion take place?—in the head. What became luminous when the whole heavens became transparent?—my head. The bird descended on the finger, but he kissed the head. He came and smothered the face, smothered the neck, smothered the head with kisses. And here was the Spirit, the Holy Spirit, smothering me with affection, but what me?—the head. And that was simply confirmation of the work that he had done, and he was well pleased with what he had done.824 ¶37

Now, go and tell it and tell it and tell it and continue to tell it. Those who hear it some will accept it and some will not accept it. They will accept it one day after they have outgrown the gods of their own making. One day they will outgrow…for we all grow and outgrow, grow and outgrow. So when you read it, always bear in mind the completely supernatural character of scripture. Don’t try to give it a natural interpretation…that belongs on the very lowest level. See it as a drama that takes place in the remote region of your own soul. Not out there, but remote here in the depths of your own being.824 ¶38

Now tonight whoever this fervent admirer of the Kennedys was, I do not know. But you can become the fervent admirer of something that you want for yourself and be just as intense for self or a friend as they were for the family. Even though it seems an impossible barrier, nothing was more impossible in our political set-up than to be a Catholic and still aspire to the White House, but he did it and he got it. So you can, too. No matter what it is that you desire this day, it it’s one impossible thread, it’s not impossible. You know from the experience of others it can be done. What is now proved in the world was once “only” imagined.824 ¶39

So you begin by imagining the state. Persuade yourself that it is so, and as Blake said, “The Ancients believed that if you were self-persuaded, it was so. There was a time in Imagination where a firm persuasion removed mountains, but not many are capable of a firm persuasion of anything.” So you can remove mountains by simply ignoring the mountains and simply assuming the end. If you have to go over the mountain, you will. Or the mountain will be removed. Whatever is necessary to be removed for you to fulfill what you’ve assumed, that will be removed.824 ¶40

Now let us go into the Silence. * * *824 ¶41

Now are there any questions, please? Don’t be embarrassed. If we dwell on Paul’s letter to the Colossians, “…the mystery hidden from the ages and generations, which is Christ in you, the hope of glory,” it would not be difficult then to say, in the head was the logos, and the logos is Christ, and Christ is God. So, it’s a mystery that’s been hidden for ages and ages and generations only now made manifest, and the mystery is “Christ in you, the hope of glory.”824 ¶42