Initiative

Blake tells us that all of his vision—his poems, his drawings—are all vision from the same source as the Bible; they are eternal. Let us turn to one of them tonight. He tells us that “It is impossible to thought a greater than itself to know.” And then he asked the Father, “And, Father, how can I love you or any of my brothers more?” The initiative must be then with God. And the Bible teaches that it is. We love Him because He first loved us. To the degree that God wants me to know Him—to that degree, He has to raise me to that level in consciousness that He desires me to know. If He desires me to know Himself in His fullness, well then, He has to raise me to that degree of Himself in fullness, for “it is impossible to thought a greater than itself to know,” or you dwell upon it. But that is his vision. I do not think anyone could ever deny it. He may think through our personal effort we can expend it, but the initiative is all with God the Father. If I would love Him to the degree that He loves me, I love Him.873 ¶1

Now, “No greater love has man than this, that he lay down his life for a friend.” No greater love. “I call you ‘friend.’ No longer do I call you slave, for a slave does not know what his master is doing. So I call you ‘friend,’ for all that I have heard from my Father, I have made known unto you.” So here is the glorious statement of, well, life itself. God actually became as we are that we may be as He is. That’s the story that I do know from my own personal experience.873 ¶2

Now, we will turn to the Psalm. It is stated in the Psalm, for he said, “I have come only to fulfill Scripture.” There is no index that I have found so far that remotely relates this statement to Scripture. And yet, here is another statement in the 11th chapter of John—a cynical statement in the mouth of the high priest. And the high priest turns to the people, and he says, “It is expedient for you that one man should die for the people, and gather together into one all the children of God who are scattered abroad.” Here is a cynical remark, as the reasoning mind would analyze it, and yet, that’s all Scripture.873 ¶3

I go back now to the 82nd Psalm, which is considered the most difficult of all the Psalms, called the interpreter Thomas Cheyne, who was the editor of the most critical of all the scholarly works on the Bible, and that work is the Encyclopedia Biblica. And he said of this, “We can only guess at its meaning. Whatever it meant originally has long passed from us. We can only guess and hope we come near the meaning of what the psalmist intended.” For here are the highlights of the Psalm. It’s not a long one. “And God has taken his place in the divine council. In the midst of the gods, He holds judgment.” The word translated “God” and “gods” is the same word. It’s a plural word, but in the beginning, it’s translated in the singular. “I’m God.” Then it comes “gods” in the plural. Now, he goes on, “I say you are God—Sons of the Most High—all of you. Nevertheless, you will die like men.” Now, he gives us an alternate translation in the footnote, which is preferable to what is commonly accepted: “You will fall out one man, oh, you princes.” One man falls and then becomes scattered. All these scattered ones are the children of God. One man fell. One man will rise and gather together into one all the children of God.873 ¶4

One man is buried in each man. That one man is God. It was God and God alone who actually sacrificed Himself to raise his sons to the level of Himself, that they may know themselves as the Father, for the purpose in life is to find the Father as the cause of the phenomena of life. Until that is found, man hasn’t found anything. He is in conflict with himself. He has to raise himself to the level of the Father, but only the Father can do it. So the Father actually became as we are.873 ¶5

You see, now, the cross is an act of love and not of human sin, as is taught in the world. It’s an actual act of love. “No greater love as man than this, that he laid down his life for a friend. And I call you ‘friend.’ No longer do I call you slaves, for a slave does not know what the master is doing. But all that I have heard from my Father I have made known unto you.” Now, we are friends. And He lays down his life for his friends. He takes upon himself the cross. He is actually crucified upon this cross.873 ¶6

Now this I do know, not because it is in Scripture. It is in Scripture. “We are the temple of the living God. And the Spirit of God dwells in you.” That is stated in the 3rd chapter, the 16th verse of 1st Corinthians. But my experience back in 1950, when this night, as it is said in the 42nd Psalm. And people say to me continuously, and all my adversaries taunt me, saying, “Where is your God?” But these things I remember, as I pour out my soul. I went with the throng, and I led them in procession to the House of God, for that night, I took this enormous crowd. It seems to be an Arabian crowd, a Jewish-Arabian crowd. And I am going, leading this crowd to the house of God. They thought it to be an external house, as the whole vast world goes to a cathedral, and call it the House of God. Or they go to Mecca every year, and many of them are trampled to death in the great procession, as they go off towards Mecca and all these great religious celebrations.873 ¶7

But this night, I am leading them in procession to the House of God, and the voice rings out, and God walks with them. At my side is a woman—very attractive, olive skin, dressed in the robes of the Arab woman. And she answered the voice and said, “If God walks with us, where is He?” And the voice answered, “At your side.” And she looked at her side, and looked into my face, and the most derisive laughter, hysterical laughter. It struck her so funnily. And then she said to the voice, “What? Is Neville God?” And the voice answered, “Yes, in the act of waking.” Then that was spoke in the depths of my own soul, and no one of the crowd heard it. I alone heard it. And the voice said to me, “I laid myself down within you to sleep.” And as I slept, I dreamed the dream. I dreamed, and I knew exactly the end of that sentence, He is dreaming the desire. And when He awakes, I am He. I knew it.873 ¶8

But before I was brought back into this body, I was brought back in the crucifix. My two hands, the palms of my hands, my head, the right side, and the soles of my feet were vortices. That’s how God was nailed upon this cross, for God’s name is “I Am.” I felt myself nailed, and it was sheer ecstasy. It wasn’t painful. It was ecstatic. I can’t describe the joy in being self-sacrificed upon this cross. And then I woke on my bed.873 ¶9

That’s back in 1950, nine years before the actual awakening that was promised that night. He said, “Yes, in the act of waking.” It took nine years later before He awoke within me and confirmed what He had said. That same woman that was on my right that night was on my left on the first day of January 1963, and she was the voice—the same woman—when the dove descended. And she was the voice of God—Bat Kol. She was that voice spoken of in the Talmud. I hear a divine voice, like the sound of the cooing of a dove, and she said to me, “The birds just simply avoid man, because man gives off the most offensive odor. But He loves you, and He penetrated that ring of offense to demonstrate his love for you.” That same woman that was derisive in her laughter when the voice announced that “I am God in the act of waking,” she didn’t hear what I heard after that: “I laid myself down within you to sleep.” He was present then, not only at the awakening. He was present at the descent of the dove, which was the descent of the Holy Spirit, acknowledging and confirming all that He had proclaimed, back when she derisively laughed at me. So that is the whole vast world. And the whole vast world is passing through me in the same story, and the struggle is within us.873 ¶10

Now, let me share with you a letter that came this week. The three parties mentioned in the letter are here tonight. Now, a dream has only one simple main point. Any attempt to give all the little things meaning is stupid. You get away completely from the main point. This dream is a dream within a dream. Therefore, there are two main points, only because it’s a dream within a dream. Were it not so, it only would have one main point.873 ¶11

And this young lady writes me. She says, “I haven’t told this to my mother. I haven’t told it to anyone. I am writing to you in the hope it has meaning. I can’t see any significance to it, but I must tell it. It was so vivid that in my dream, my mother wanted to comb and brush my hair and style it. And we had an argument—a violent argument—because I wanted to comb my own hair and style my own hair, and it differed from her concept of what I should have.873 ¶12

“And the argument progressed to the point of explosion. And then, when she went off to get the comb and the brush, I simply hid from her, and I went into a closet. The closet, instead of being a closet, was a small room. And there, reclining on an upholstered chair in a very comfortable manner, was my teacher. He appears so often to me in my dreams. He is a kind, wonderful, comforting teacher—very helpful, very gentle, and very good as a teacher.873 ¶13

“He heard every word of the argument, but he said nothing. He was perfectly silent, but I knew he had heard everything. Then I sat next to him, and I took some oil, and I rubbed it into my skull, the left side of my head. And then my mother came with the comb and the brush, and she found me. And when she came in, I took more oil and put it into the right side of my skull, so she could not comb and brush my hair or style it, and she was furious. I mean, it was violent.873 ¶14

“And I say to her, ‘You cannot stop it. It is my life. It is my right, and you can’t stop it.’ Then the scene changed, and I’m floating. And I am floating in the air, but I’m not alone; there are others with me. And we’re over the ocean, and we look down, and I hear a lady’s voice. And the lady’s voice is describing the ships as they go by. And each ship, as it goes by, is an improvement over the last ship in the way that it cuts the water. Each one was a great improvement in structure. And then I found myself standing on the deck of the ship. And then here is my mother and my stepbrother standing on the deck with me. At that very moment, the memory of what transpired—that violent argument—returned, and I thought that was last night’s dream, for here now was a dream within a dream. For I think this is a reality now. I am on a ship, and it’s real. And what I now remember concerning the argument to me seems to have been a dream. So it was a dream within a dream.873 ¶15

“That was the first part of the dream. But there are two separate parts. At that moment, here you are approaching, walking on the water. And you walk up to the ship on the water. You still are standing on the water, and you take my stepfather’s hand. You take my mother’s hand. You shake it. She bends over, and she kisses you on the cheek. And my father blushes, or rather, he’s embarrassed. And he says, ‘Sorry about that.’ He gave a kiss. And then I turned and took her hand. She held it to her chest, and then she said, ‘I knew at that moment you were my teacher. You were the one reclining on that chair. You had always been my teacher. But I didn’t know it until now. There you were, my teacher, always.’ And then you whispered into my ear, and then you said to me, ‘Do not call me homeless.’873 ¶16

And then, at that moment, you started off. And as you started off walking on the water, you turned around and turned to my parents, and you said to them, ‘Last night, she heard her music. She heard the depth of her music.’ At that moment, I awoke.” And she said, “I don’t quite understand it. If there’s any meaning to it, tell it to me. But please believe me, I have never thought you homeless.”873 ¶17

Well, thank you. That is irrelevant. What the father said about, “Sorry about that.” It’s a sort of British expression: “Sorry about that, old chap.” “Sorry about that, old man.” I mean, I’ve said it so often. It’s so—it’s automatic in the British world that you apologize in a strange little way by saying, “Sorry about that, old man.” And whatever. She did—she kissed me, and then she apologized. It’s a typical British manner. And so I could have said to her, instead of “homely,” I could have said “homily” in a British manner, that you are thought to be homeless. Well, “homily”—the meaning quite differs from “homely.” “Homely” is not only unattractive, but “homely” also means, you know, it means cozy and friendly and benevolent. But “homily” means a lecture, a discourse on a religious or a moral theme. And this is not any moral theme.873 ¶18

Now, there are two main points in this. A lad does not—until he casts off that mother image—he does not mature. He does not become a man. One must cast off the mother image to become a man. He is in search of the father. And this conflict that seems so violent on the outside to the outer air—the discord—was music of despair to the one in that closet who was hearing the conflict, for he knew this is going to be victory for his pupil. I was her teacher. I was only a symbol. She is seeking her father, for quite often, the same one in her dream appears, not only as her teacher, but as her father. So she is seeking the father image. And you must cast off the mother image. You cast that off if you are going to mature. And I knew in the depths of my soul, which is her soul, that here is now victory. So the discord is now being resolved into the most harmonious victory.873 ¶19

And to him that conquers, I will give him the Morning Star. What is the Morning Star? He gives you himself. But is he not the Morning Star? I am the root and the offspring of David—the great Morning Star, that wonderful star. So he gives you the Morning Star because you conquer. Well, by casting off the mother image, you have conquered, and then you have matured. From now on, here is maturity. It doesn’t mean she loves the mother less. She loved that mother more than ever before, for now, there are two individuals respecting each other as individuals and loving each other as individuals. And the love will increase and increase and increase. But it has to reach that point where you cast off the mother image.873 ¶20

And then, when I said in the second—the second part, the main theme of the second part—last night, which was the conflict, she heard her music. It was music to my ears. She heard the depth of her music, for what seemed to be discord on the outside—a fight and a furious conflict—was, to the one in the closet who heard it all, the music of his prayers. So when you pray, go into the closet and close the door. And your Father, who is in that closet, sees in secret, and He hears in secret, and He’ll reward you openly.873 ¶21

And she comes out, and she is floating over the ocean. And now what is that floating over the ocean? And here the ship’s going by. Are we not told in Scripture, “Drink no more water, but use a little wine for your stomach’s sake and your many infirmities”? Don’t forever and forever gather only psychological truth. You go as a student, and you simply absorb all the psychological truth that you possibly can. That’s water. Turn it into wine. The very first act in John, called the Great Act, is the conversion of water into wine. And what did he say? “Woman, what have I to do with thee?” That’s the turning from the mother image. So the mother said to him, “We have no wine.” And he said to the mother, “Woman, what have I to do with thee?” and turns his back upon the mother. And then she said to the servants, “Whatever he tells you to do, do.” And then he said to the servants, “Fill the stone jars with water, and then draw.” And when they drew, it was wine. “So drink no more water,” said Paul in his first letter to Timothy, “but use a little wine, for your stomach’s sake and your many afflictions.” And so take what you know now as truth, and convert it into wine by using it. Don’t just forever absorb it, and have more and more water, but apply it.873 ¶22

Now, having matured, she will take the truth she knows: love her mother more than ever before, and her mother will prove that. She will see a far greater devoted daughter than she’s ever known before—a far more loving daughter, but a more independent daughter, one who now could actually stand up on her own feet, and comb her own hair, and style her own hair—not going to run off and become a hippie. That’s not—that’s a false attitude towards turning from the mother. That’s completely false. It has to take place in the soul of man; it doesn’t take place on the outside. When people by the thousands or hundreds of thousands are running off today from their parents, they aren’t running away from their mother. That conflict takes place in the depths of the soul. That’s where it takes place, and it did in hers. And she wrote it so beautifully and so clearly. Just as I’ve told you, that’s how she wrote the letter to me.873 ¶23

So: “It is impossible to thought a greater than itself to know; ‘nought loves another as itself, nor venerates another self.’ You question that. “Oh no, I so love my child, and I love my daughter.” Telling me now is either you or your daughter. One must die now. I could not hesitate for the nth part of a second to say, “Take my head off first.” Square heard, I’ve lived; I have fulfilled the drama of life in its fullness. Not for one second could I hesitate, but it still does not alter that vision of Blake: “‘Nought loves another as itself, nor venerates another self, nor is it possible to thought a greater than itself to know. And, Father, how can I love you or any of my brothers more?” It is impossible for thought other than itself to know.873 ¶24

Well then, raise me in thought to the level you want me to know you. If you want me to know you in the fullness of your being, then raise me to that fullness—what he did; for my Father is Father. God is a Father. And He raised me to the level of fatherhood and showed me His son, who called me “Father.” There was no possibility of man making that effort. He had to be raised to that level. And my Father so loved me: “No greater love as man than this, that he lays down his life for a friend.” And He called me “friend.” And then He gave Himself to me. And God absolutely, literally became as I am that I may be as He is.873 ¶25

And that vision of the 42nd Psalm proves it beyond all doubt. When the voice said within me, “I laid myself down within you to sleep,” and as I slept, I dreamed a dream. I dreamed. I knew exactly what He was dreaming. He was dreaming of His “I.” And when He wakes, He is I, and I am He. Well, He woke within me on the morning of the 20th of July, 1959. That’s when He woke. And then, five months later, He revealed Himself as Father—not a Father out there, but in me as Father. And His son stood before me and called me “Father.” And then I knew what it meant: that one man must die, and save all the people, and gather together into one all the children of God who are scattered abroad.873 ¶26

And that lovely poem of Robert Graves comes to mind: “Hold fast with both hands to that royal love, which alone, as we know certainly, restores fragmentation into true being.” The fragmented one is then gathered together into one. And that one is the one who died for all. So that is the story of Scripture. Everyone in the world will be redeemed; everyone in the world will be raised to that level; and everyone will find the love that is God. But only that infinite love could have done it, for “no greater love of man than this, that he laid down his life for his friends.” And he called us “friends.” We are the sons that came down, and He wanted His son to be one with Him. And it’s the Father who died.873 ¶27

So, far from being the image and the symbol of human weakness and human sin, it is the symbol of God’s love—that which we call the cross. It’s a beautiful symbol. I never tire of seeing a beautiful cross. I love it. As far as a piece of art goes, it’s perfectly beautiful—the cross. But it’s not to me a symbol of suffering, although He does suffer in wearing this garment. To me, it is the symbol of love. That’s what it is—not any human weakness or human sin at all.873 ¶28

So I thank her for sharing with me her wonderful vision, for now, she has reached maturity. And from now on, go on. Love both of them more than ever before. And to the degree that you love them, they’ll respond. For the story is: “We love Him because He first loved us.” That’s the story, as told us in the first letter of John, the fourth chapter. “We love Him because He first loved us.” So the initiation and that initiative starts with God. So, “it is impossible for thought a greater than itself to know.” And so God desired that you and I know in His fullness. And so He sacrificed Himself and actually took upon Himself this garb.873 ¶29

This is the tree, as we are told in the story, and they took Him down from the tree and laid Him in a tomb. This is the tree. There is no other tree. In the 13th chapter of the Book of Acts, they took Him down from the tree and laid Him in a tomb. Have you ever seen the human form on a chart when the skin is removed and the veins and all the things are there? It’s like an inverted tree where the roots are here, and the tree is going down. And the day will come—it will all turn up. And that day will come when the serpent rises from the lake, then the whole tree turns up. And what was done into generation has turned into regeneration. And that’s then the Tree of Life. And this is the Tree of Knowledge of good and evil. He ate of it and came down. And it was God and God alone who actually did the sacrifice. And then all of his sons were scattered. And now He calls them one by one and gathers them all together into one—all the children of God that were scattered abroad.873 ¶30

I’ve told this in that cynical remark in the 11th chapter of John. And when you read it in the service, you will think, “What a horrible high priest.” But here, he turns to the crowd and says, “You do not know anything. You do not know that one man must die for the people. And in his death, that that one man who died for them, his death would gather together into one all the children of God that are scattered abroad.” It seems so cynical, doesn’t it? See, behind every statement in Scripture, there is that hidden, symbolical meaning. A man reading it on the surface, he doesn’t see anything, because he sees it in the outer air, as my friend who had the vision.873 ¶31

She heard the conflict. And she said, “I couldn’t dare tell my mother. And so I’m going to write it to you first in the hope it has significance,” because undoubtedly, she would never have argued that way with her mother. And so she could not—even though in dreams—she could not tell the mother that a dream of this nature took place, because, physically, she wouldn’t do it, and then to have that in dream. But in the depths of the soul, seemingly, you have no control—not the rational mind. But He who is in the closet listening, He heard the music of this world. He heard all the glorious things of the world. On the outside: conflict. And He knew this conflict must now be resolved into the most glorious, harmonious victory for His pupil, for a disciple is a pupil, a learner. And now, she no longer becomes the learner. She floats over the water now, hangs up on the deck. And from now on, she’s going to stop drinking all the water and convert it into wine, and put into practice what she has heard, and live it, and love her mother all the more. No matter what happens from now on, she’ll love her all the more, for she knows, “Only as I love her can she love me.” That is the story.873 ¶32

If I would have someone important in my world, I must treat them as though they are important. I don’t care who they are. If I want them to be big, treat them as though they are big, and think of them as big, and talk to them in my mind’s eye as though they are big, and treat them that way. And then to the degree that I actually practice that—turning this water into wine—they become that in my world. And this is the world in which we are living.873 ¶33

So, “drink no more water, Timothy. Take a little wine for your stomach’s sake and it’s many afflictions.” How many a wino stood before a judge and quoted that and got off? The judge toddled. I’ve read many a case where he goes before the judge; he said, “Well, the Holy Word says this, Your Honor.” He said, “What holy word?” He said, “In the Bible, Your Honor. It tells me not to drink any more water.” And so he comes in with his bottle hanging from his pocket, and he’s all plastered, and he turns to the judge. He said, “The Bible tells me to drink no more water and drink wine.” But the judge never heard that before. He picked up his own Bible, because he’s got the square on the Bible. And the wino could tell him exactly where to find it: in the fifth chapter of 1st Timothy. And here, he looks at the fifth chapter of 1st Timothy, and the judge reads it. “Case dismissed. You can’t swear on a book and then not go by it.” So he dismisses the wino.873 ¶34

But that’s not what it means. It means to take this wonderful psychological truth, which is symbolized as water, and then stop just simply absorbing it and pouring it in, and apply the truth that you know. And so when someone is in need, represent them to yourself, as though they were not really in need at all, but they were affluent. And see them now exactly as they would like to be seen by you and by everyone in the world, and persist in that assumption. And if you persist in that assumption, you’re turning water into wine, and making it become alive in your world.873 ¶35

This is the first act in the Book of John—the first what is called “sign.” “Woman, what have I to do with you?” That is the getting rid of the mother image. He’s talking to His mother. And as He rubs out the mother image, here comes what you ought to do: he’s going to turn it now into wine—no more water in his life. So the whole thing behind every saying is this wonderful hidden meaning that is in the Bible—each a hidden symbolical meaning.873 ¶36

You are destined—each one of you—to awaken one day as God the Father. And God the Father so loved you, He actually became you. That was the great sacrifice: “Unless I die, thou canst not live. But if I die, I shall arise again, and thou with me.” So God dies—completely gives up His darkness, His glory, and takes upon Himself the weakness and the limitation of the human nature. And there, He suffers from the beginning to the end. And in the end, you awaken. And when you awaken, you are God. And you only know that you are through His Son calling you “Father,” for no one knows who the Father is except the Son. No one knows who the Son is except the Father. So no one has ever seen God. But the Son who is in the bosom of the Father, He has made Him known. So all of a sudden, He appears. And this glorious, heavenly Son, who is the Son of God, calls you “Father.” And then you know who you are.873 ¶37

In your remaining days, you simply tell it. And you tell it to everyone who will listen. Some will listen, and some will not. Some will believe, and some will disbelieve. But it’s not your concern. You simply tell it. And remember, as you tell it—although there may be a very small crowd in a world of 3.5 billion—remember the Parable of the Mustard Seed: the smallest of all trees, and yet in time, it grows into a lovely, wonderful bush where the birds can nest. Give it time, and then it becomes a tree, and the birds can feed upon it and nest upon it. But it seems so insignificant when first dropped into the ground. So do not judge by numbers. Do not judge by the few who hear it, for it will be just like the mustard seed, and it will grow. And when it grows, it will house the birds of the air; and they will come, and they’ll feed upon it and nest upon it. It makes no difference if there be ten million listening or the few who are here tonight. Always bear in mind the Parable of the Mustard Seed.873 ¶38

And don’t—as you are warned—not to count the crowd. And David would count the number. He was warned not to count it, for “I am with you.” And one with God is a majority, so it doesn’t really matter. Do not put on the armament of sword. Take it off, and go knowing you only have the five stones. And five is the symbol of grace. And all you need is the grace of God. And the grace of God is power: “My grace is sufficient for you, for My power is made perfect in weakness.” So you are weak, unarmed. You go with your five little stones. That’s My grace, and My grace is My power. And what can stand against the power of God? So you go in the power of God.873 ¶39

And don’t come haste, and don’t say anything to anyone. It doesn’t matter. Someone would say, “So few tonight, aren’t they?” What does it matter? Suppose there were ten thousand tonight, and no one understood me. And suppose there were ten thousand ten thousand, and I spoke nonsense, and they all understood it. I came down to the level of the pit and talked about secular history, and now we should go out and get involved in society, and try to change this and change that? That’s not Christian. Go and tell them that the Kingdom of Heaven is at hand. Repent, change your attitude towards life, and believe in the Gospel. What Gospel? The earliest Gospel tells: it is the Gospel of God, the good news of God. So go and tell them.873 ¶40

And that begins with a baptism and ends with a resurrection. And he’s right—it does begin with a baptism. But a baptism is not taking place in a little church, a little water. That baptism takes place the moment that you stand in the presence of love; and love incorporates you into His body. That’s fusion. That’s baptism—when you emerge to become one with the body of God. And the end, which is the beginning of the unfolding supernatural event, does begin with the resurrection.873 ¶41

So Mark is perfectly right in beginning it with the baptism in the first chapter and ending it with the resurrection. He was the foundation of the synoptic Gospel—Matthew, Mark, and Luke. They drew upon his book. They enlarged upon it and magnified it and beautified it, but he stuck to the simple, primitive tradition. And he began with the baptism, which is right. They come to the end—it’s resurrection. But in the end, the end is eschatology, and that does begin the end: the resurrection. The first step, then the birth, then the sonship and fatherhood of God, and then comes the ascension at a fiery surface. And then comes the descent of the Holy Spirit in bodily form as a dove.873 ¶42

And that same derisive laughter and the same woman who stood on my right is now standing on the left, and she is explaining to me how they avoid man, because of the offensive odor that man gives off. But now He so loves you; He penetrates that ring of offense and descends upon you to demonstrate His love for you—the same, same woman. All is clean—the same face—but no more that derisive laughter, that solemn voice of God. And I hear the divine voice calling and calling like the sound of a dove cooing. And the dove comes down.873 ¶43

So this whole drama unfolds within us, may I tell you, and everyone is going to experience it. I’m sent to tell you: you’re going to experience it. That’s why I’m here. And I have finished the telling. I can only, from now on, repeat it.873 ¶44

And then, like tonight, take a friend’s vision and incorporate it into the night picture; and to show you how you must cast off the woman, the mother image, for you’re in search of the Father. And it does not mean that you’re going to not love your mother anymore. You love her all the more. But now you’re mature. You’ve become a woman now; you’ve become an adult by casting off the mother image. And you’ve found the Father walking on the water, for He is the only one that did it. When Peter did it, he went down. As he started looking at his feet as to how it’s done, he went down. But here, He stood next to the boat; He was standing on the water. He walked away, standing on the water, turned back and said, “Last night, she heard her music. She heard the depth of her music.” When others thought that furious, violent argument was horror, He was in ecstasy.873 ¶45