My Glory

In Peter’s first epistle we’ll tell that “God raised him from the dead and gave him glory, so that your faith and hope are in God.” “After you’ve suffered a little while — I was addressing you now — after you have suffered a little while, the God of all grace who called you to his eternal glory will restore and establish and strengthen you.” The Bible is all about you. It is not about any being outside. So he raised Christ from the dead, but man is not aware of the fact that he is the Lord in Jesus Christ. And then, when I have passed by, equates my glory with himself — my glory is equal to I, God. God and glory are synonymous terms, that he raises you from the dead and gives glory — it gives you himself. That’s the purpose of the entire plan.1101 ¶1

And after you suffer a little while — do you think you suffer so long? But he tells us, “after you have suffered a little while, the God of all grace who has called you to his eternal glory will restore, establish, and strengthen you.” Supposed to restore is to put back into an original state. You are the one who failed, and your whole vast world is yourself fragmented. The whole vast world is yourself pushed out.1101 ¶2

And for your faith and hope are in God, and he will raise you from the dead and give you glory — that is, he will give you himself. There is nothing but God in the world.1101 ¶3

I tried to tell you something — let’s try. I received a letter from someone who is present, and they say that they did not understand my answer. I am quite sure the gentleman who asked the question understood — he’s here tonight. I said, in the whole vast play of six thousand years is repetitive — things appear, they wax, they wane, they disappear. And without this story, which is the story of the Gospel, it would simply be the eternal hell.1101 ¶4

What would it matter if you accomplished everything in this world, and the aim was eternal death? This was buried in the play. It was a plan from the beginning — it was before that the world was.1101 ¶5

Then I told the gentleman who asked the question concerning Abraham: how do we take a plan, beginning with Abraham, bringing itself to the climax of what we call Jesus Christ? And then we take, second, I lay it straight over six thousand years, and then we pull it into a focus, which gives meaning to the entire plan, so that in twelve hundred and sixty days — Abraham, David, Jesus Christ, the story in the desert of the serpent — all come into focus on you. You experience the entire true story buried in that thing.1101 ¶6

So you are raised through a definite plan, for who is raised? For you were before that the world was. “I have accomplished the work thou gavest me to do. Our Father, return unto me the glory that was mine, the glory that I had with thee before that the world was.” I gave it up willingly. I volunteered to die, knowing that I could overcome death. But I — I think of myself, I’m speaking of Christ in you, for it is Christ in you that is the hope of glory, and glory is God.1101 ¶7

So we are now being brought — told us in the second chapter of Hebrews, speaking of God as bringing many sons to glory. Not all came down, as we are told in Scripture: he chose us in him before the foundation of the world. I mean the story of the two sons, the prodigal son, and the one that did not come out. He had no knowledge of his wealth, and he complained that now you’ve killed the fatted calf, and you placed the ring upon him, and put shoes on his feet, and he went — and who wasted his substance — and he said, yes, my son, your brother — he was dead, and he’s alive again, he was lost, and he’s found. “Thou art ever with me, and all that I have is thine” — but the son couldn’t kill even one little lamb. He had no consciousness of his infinite wealth.1101 ¶8

It takes this horror to make us aware that we are the Lord Jesus Christ, and the Lord Jesus Christ is God. So we come into this world of death, into this world of power. For everything — the ideals we live today that you realize — in its fullness fades, and then it vanishes, for you leave it behind and others spend it for you.1101 ¶9

We build monuments to ourselves, name cities after ourselves, name rivers, name mountains, name all things, and carve faces in mountains, thinking they’ll last forever. And all these are garments. The real being is spoken of as something other than self. The only being in this world is God.1101 ¶10

The only one that radiates is himself — is Jesus Christ. He radiates and reflects the glory of God, and bears the express image of his person. And Christ in you is the hope of glory — that Christ in you will be raised from the dead, not from a cemetery. You have never been placed in a cemetery; you were, in the beginning, placed in that Holy Sepulchre, which is your own wonderful skull — that’s where you’re buried. And one day you will be called from that grave.1101 ¶11

And we are told, if the spirit of him who raised Jesus from the dead dwells in you, then the spirit of him who raised Christ Jesus from the dead will raise you also — why? Because Christ is in me; the spirit of him who raised Jesus from the dead dwells in me, so shall he raise me also, because that identity — the Spirit doth dwell in me — my true identity is the Lord Jesus Christ.1101 ¶12

So the glory spoken of is not some curious thing on the outside — it is God. Infinite joy, infinite wisdom, infinite power is buried within you. For he who raised him dwells with him, and he’s raising his image, that he may reflect and radiate the invisible you. So when you’re told, do not be surprised at the fiery ordeal which comes upon you to try you, as though some strange thing happened; rejoice that you are sharing in the sufferings of Christ, that you may also rejoice when the glory of Christ is revealed.1101 ¶13

And so I say to you, from my own personal experience, that your true being is Jesus Christ. And who is Jesus Christ? The only God. And so am I, and so are you.1101 ¶14

So in the end, after a little something we think is so long, because we must say goodbye to those we love most in this world — whether it be my father, my mother, I have said goodbye to them. But I so dearly love them. I said goodbye to a niece, a nephew, through — so many of my friends — and so they departed. And those who love me must say goodbye to me too. And so this is something — a question about it.1101 ¶15

Aside from the physical things — oral, food — we also have other ways of suffering: bankruptcy yourself, the embarrassment that comes with bankruptcy, or being unemployed and still having all the obligations of life. All these things come to me, and these are the sufferings of Christ. What other Christ? Your own wonderful human imagination is Christ — that is the only God in the world. And within your own wonderful human imagination the whole vast world exists.1101 ¶16

So when Peter — it is very short, chapters, only five chapters — when he said that the prophets who prophesied of the sufferings that would come upon Christ, and they inquired as to what person or what time was indicated by this spiritual Christ within them, when they prophesied of these things, it was revealed to them that they were serving not themselves but you, for the time had not yet come.1101 ¶17

They were simply a resource, an admiration, an entire wonderful play of horrors — yes, joy, and will, were woven — but so much. Then, when the time fully comes, and not before, it erupts — it — and the pattern unfolds in him, and we worship that pattern and call it Amen, and it’s the pattern — the pattern man — buried in every child born of woman. And when that pattern is brought into focus, it rises in the individual, and the individual experiences everything recorded in Scripture concerning Jesus Christ, and he doesn’t have to ask anyone in this world to interpret it for him.1101 ¶18

He still walks the earth, and — call him John, Mary, call him by any name — but he knows what happened to him, and he cannot deny the experience, and he knows these experiences could only happen to Jesus Christ, and he has experienced it, so he knows the reality of that statement in Colossians: it is Christ in you that is the hope of glory — for were he not in you, your life will be hopeless.1101 ¶19

But because he is buried in you, whatever is said in Scripture concerning Jesus Christ, you are going to experience, and you’re going to have the same denial bring new experiences. He comes unto his own, and his own receive him not. He will tell his own who he is, and they will reject it, because they know his physical background. And flesh and blood cannot inherit the kingdom of God, so he’s speaking of a man that can inherit the kingdom of God, for it was that man that came down from the kingdom of God and did assume their weaknesses and the limitations of human faith, that he may overcome death.1101 ¶20

He didn’t retain it — he was going to die, he died — completely forgetting that he is the Son of God being raised now to God. For he brings many sons to glory, and glory and God are identical terms. So he’s bringing those that he selected in the beginning — not all came out, only what he chose did he bring out.1101 ¶21

And it was God who failed; it is God who is buried in your skull. And when he awakes, it’s you who awake. Then you will realize — were he not in you, he could not emerge from him, and no one can ascend into heaven but he who descended from heaven, this Son of man.1101 ¶22

So you’ll realize who it is when you wake, and you will know — not until that moment did you realize that you have been buried. Not for one moment did you entertain the thought that this was not a dream — this was all a dream and you didn’t know it. And the dreamer was buried in you all along, and the dreamer was God.1101 ¶23

His first name was Joseph, the dreamer. His name was changed from Joseph to Joshua, which means Jesus, and Jesus and Jehovah are identical in meaning — you’re aware — and Jesus has been called the Savior of the world. And so the dreamer, Joseph, was buried in man, and his name changed from Joseph to Joshua, which is Jesus.1101 ¶24

So when the dreamer awakes, it is God who awakens. And then God’s play is the gospel, so the gospel must unfold itself in the one in whom God awakes. So the first thing is resurrection — you awake. And then comes birth from above, for you are told, unless you are born from above, you cannot enter the kingdom of heaven.1101 ¶25

Now you’re on your way back to the soul which you deliberately gave up to come down into this world of death. So it begins then with resurrection, quickly followed, in a matter of seconds, by your birth from above. And then comes the play.1101 ¶26

Now here is the promise made real: the child, a laughing thing, come to discover, a thousand years later, if you read the play, and it would be a repetitive display, over and over, with no escape. And suddenly now the sun is going to appear, and you escape. The son of prayer, and you know exactly who he is, yet between that son of hearing and the child’s birth is a thousand years, if you read the story correctly, yet in your own experience it’s only a matter of months between the appearance of the sun and the birth of love — exactly one hundred and thirty-nine days.1101 ¶27

And then here is a story buried in the book concerning the ascent and the escape of Israel from Egypt, and it’s all tied into a serpent. Who would have thought, for one moment, that that is literally true, and that you experience it? And as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, and then you, like a fiery serpent, are sent into heaven, and here is the being that you really are — that fiery power, infinite power, infinite wisdom, and it’s God.1101 ¶28

So if you are here tonight who wrote the letter — I hope, my friend who asked me, because that was Stan who asked it — what is the story concerning Abraham tied into this? When I thought I made it clear, but evidently I didn’t. I hope I did answer him, because he asked it. But the story begins with Abraham, and people take it as a physical story — it’s not a physical story, the drama is unfolding in man.1101 ¶29

So you come into this world and assume death. These bodies die — you seem so strong, and then they wax, but there comes that turning point, and then they wane, and then they sag, and then they’re gone. Everything dies — even the stars are melting — so everything in this universe is dying, but there’s something buried in it that cannot die. It is God.1101 ¶30

And when I read the Monday morning papers after the services on Sunday, I stand against these divines who are talking, and speaking of the story of Jesus Christ as some little secular history that took place two thousand years ago, has nothing to do with any man who walked the face of this earth two thousand years ago. It is all about eternal life, and it’s Christ in man, in humanity. But he comes one by one — the awakening in each — and together it forms the one man, and that one man is God.1101 ¶31

As Blake said, it’s so beautiful: “Thou art a man, God is no more, thine own humanity learn to adore.” If you humble yourself, you humble me, because God is man. God actually became humanity — every child, whether the child be this one or not, became every child.1101 ¶32

And he tells us it’s only a little while that we can suffer, but we, suffering, think it’s so long. How long? All those who love — how long? Are there any — there are promises that when the chief Shepherd is manifested — the chief Shepherd, for who is the chief Shepherd? Is he not God? “The Lord is my shepherd, I shall not want.” And when the chief Shepherd is manifested, then you will see his glory, for the shepherd is God, and the son glorifies the father. You will see the sun, and then you will know who you are.1101 ¶33

And I can’t tell anyone the thrill that comes to you when memory is restored, and all of a sudden your memory returns, and you have been sleeping for these thousands of years, dreaming this dream of life. But then you have awakened — Shelley tells it so beautifully in that statement: “He has awakened from the dream of life. ’Tis we who lost in stormy visions keep with phantoms an unprofitable strife.”1101 ¶34

But we are the ones spoken of in Scriptures when they use the word Jesus Christ. You are Jesus Christ, but you are sleeping. And I know, from my own experience, you would not be here — those who are faithful in coming here — for you are not at the end.1101 ¶35

I’m not saying you will not suffer between now and then. You are civilized, and you have friends and relatives that you love dear, and you will have the experience of saying goodbye to those without their living, and they will have the experience of saying goodbye to you. It’s all part of the plan. You may suffer with Christ for just a little while.1101 ¶36

“I am the God of all grace.” Grace means the gift of God to man, unearned, unmerited, which is the gift of himself. He raises us from sonship to fatherhood — he raises all sons to glory, but if he raises them to glory, and glory is God, he raises you to God the Father.1101 ¶37

And who, sitting here tonight — who in the world, I’m speaking of everyone in the world — would actually have thought, for one moment, without revelation, that they are the father of the Son of God? They can’t even bring themselves to believe that they are the Son of God, let alone being the father of the Son of God. Now I tell you, you are destined to have the experience of being God the Father, and his son calling you Father, and you will know it.1101 ¶38

This is not a play anymore — suddenly reality returns. This is the plan. And then, all of a sudden, reality, in the midst of it all, returns, and that was there all along, and no one saw it.1101 ¶39

So when we read, in the first Epistle, the first chapter of Peter, that the prophets who prophesied of the suffering — they inquired as to what person or what time was meant, when it was indicated concerning the sufferings of Christ and the subsequent glory — and it was revealed to them, it’s not about you — about others in this world, it’s not about the prophets who recorded it, it’s all about those who will come at the fullness of time. And you are the one spoken of in Scripture.1101 ¶40

So the glory — well, what man in this world can even conceive of it? You speak of the glory of a son. There is nothing that you can use, nor image in the world, that you could use to radiate this glory, or to describe the glory.1101 ¶41

But you’re a man, you’re a man — your body I cannot describe. I can describe the face, I can describe the hands and the voice, and I can’t describe the body — it’s radiant, and it’s all power, and it’s always, and it’s all love. It’s all infinite love. “The Human Form Divine” is all love.1101 ¶42

And how can I describe love as a form and get exactly what I mean, because when you stand in the presence of God — it is infinite love, and you can’t think of anything but now — it is resonance, and you are at ease, for the meaning embraces you, and you fuse, and you become one. The very faith that you saw becomes your food — you are fed indeed. And for purposes of your own you can assume any form — anything — thank you — but different, all aware of that thing.1101 ¶43

So, in the end, there’s only one body, one spirit, one Lord, one God and Father of all, and you are that one.1101 ¶44

And may I tell you what is going to happen to you, brother — you like it or not, and you can’t hate it, it’s a gift — you are being restored. “He will restore and establish and strengthen you” — after you have suffered a little while — leave that in the fifth chapter of Peter, I think it’s the tenth verse: “after you suffer a little while, the God of all grace” — that’s the one — “who will give you his glory,” which is giving you himself.1101 ¶45

So no matter what the suffering of anyone in this world today, it is nothing compared to the glory that is to be revealed in us. So when Paul wrote that marvelous letter to the Romans: “yet I consider the sufferings of this present time not worthy to be compared with the glory that is to be revealed in us.” And he ends it on that fabulous note, that no power in the world can separate us from the love of God, for God is now, and you are incorporated into the body of love — no power in the world can separate you from it.1101 ¶46

So do not be surprised at the fiery ordeal which comes upon you to try you, as though some strange thing were happening. It will come — I went through it — and you think you’re going insane, and if you voice what has happened to you, those around you will be concerned, because they will think you’re going insane. But may I tell you, you are not going insane — these things happen.1101 ¶47

And then, suddenly, out of nowhere, that entire plan comes together into focus, and you are the central character, and the whole thing erupts within you — for, were it not in you, it could not erupt. If God was not now immersed and buried in you, he could not unfold himself, and he now unfolds himself in that man.1101 ¶48

And if he did, it’s an awakening in you as well — you don’t see another one awakening, it’s you, you’re awake. And you’re exactly where you are, you’re in your skull, but you also know what it is — you know it is a tomb. You’re in no doubt in your mind as to what it is, it’s a tomb. There’s no doubt as to the fact it is sealed.1101 ¶49

But you also have an innate wisdom as to how to get out, and you know you can push — something’s going to roll away — and you do, you push, something rolls away, and you come out, just like a child being born.1101 ¶50

And then the witnesses are there, as told us in Genesis — that’s where Abraham comes in — there were three who suddenly appeared; he did not see them approaching from without, there suddenly appeared a messenger bringing the news of birth. And Abraham believed, and it was counted unto him for righteousness — therefore righteousness is equated with faith.1101 ¶51

He had the faith to believe that nothing was too hard for God, so he believed, and it was counted to him for righteousness, while the whole wide world takes the word righteous and uses it — strange concepts of it — some holy concept has nothing to do with that.1101 ¶52

Can you believe the most incredible story in the world, that you are going to have a child? Now go beyond that — if there is a more incredible thing, that you’re going to be born out of your own self and approve of your birth — it’s going to be a child, out in swaddling clothes. Can you believe that?1101 ¶53

Well, that’s the story told: Abraham believed it, and there were three witnesses sent from God. And the three do come, and here they are right before you, and the child is before you conceived, and you are now spirited.1101 ¶54

And so, if the spirit of him who raised Jesus from the dead dwells in him, then he who raised Christ Jesus from the dead will raise you also — why? Because Christ Jesus, that pattern man, is in you — he will raise that pattern. You are the spirit of God, and you will experience that pattern, for you are the spirit of God.1101 ¶55

For if the spirit of him who raised Christ Jesus from the dead dwelled in him — well, who raised him? The spirit of God. And the spirit of God is God, and he dwells in you. May I tell you, the word spirit and the word wind are one, in Hebrew and in Greek, and it is the wind — you have this unearthly will, a fantastic wind, and it’s the spirit of God who actually is at work himself, because you are God.1101 ¶56

But it comes at the appointed hour — everything comes on time. At that appointed hour he waits, and he is buried in you.1101 ¶57

But without the story, what on earth would anything in this world matter? What would it matter if you became president of this country, this fabulous land, in the next election? That’s your gift, that is it. What would it matter if you owned a billion, or billions, and I thought death is all over — wouldn’t that be horrible? So everything in the world — but it isn’t true. You are an immortal being.1101 ¶58

God actually became humanity, and there is a very real demand for a divine presence, and he will awake in the individual — that’s how personal it is. Not awake in humanity collectively, but individually, as we are told in the fifteenth chapter of the book of First Corinthians: we are called, each in order, one by one, as we’re told in Isaiah, “I will call you one by one.”1101 ¶59

But first I try — in the furnaces of affliction I try, for my own sake I do it, for my own sake, for my name shall not be contained, my glory I will not give to another. For the glory — his glory is himself — he cannot give himself to another, he has to make you himself, which is God the Father, for you are his son. Or, he’s going to bring all these sons to glory, which means bring the son to himself, to the level of being God the Father.1101 ¶60

So each son is being raised from the level of being the Son of God to the level of being God the Father, and he can’t do it and give it to another. And so you go through the furnaces of affliction, because you cannot give his glory — which is himself — to another.1101 ¶61

Read it carefully: “I will make my glory pass before thee, and I will cover thee” — and when I have passed by, well, the eye is going — so he gives you himself, and that self is God the Father. And then, when you have that experience, and you take off this garment — you take it off for the last time.1101 ¶62

So do not despair of the millions who have gone without having had the experience — they’re going to have it. For everyone who departs this world does not go into any cemetery — they don’t go any place, they are simply restored. When that little breath departs, they are restored, by what was performed here — that form, they are restored into that form, young, and promising, missing in a world just like this. The world is restored, and they continue until this pattern unfolds within them.1101 ¶63

If one could only catch himself in the mood of a dream and see what he’s doing, to realize what it is. But I want to encourage those who are having, at the moment, a few difficult moments because of a vision — but do not share it, don’t tell anyone, just keep it to yourself. It’s only a little while. He’s priority, or the other left — and then suddenly it happens, and then you are at peace.1101 ¶64

And you’re told to rejoice that you share in the sufferings of Christ, that you also may rejoice in the glory that is to be revealed, and it’s revealed in you.1101 ¶65

Or — you aren’t going to see him coming from without, as all the great evangelists talk about, as if they’re waiting for him to come on the mountainside — they wouldn’t recognize him, because whenever he comes he is denied. Whenever he comes into the world he’s denied, because he does not belong to this world.1101 ¶66

They know the background, the physical background, of every person — you’re all numbers now. Exactly — your father had a number, your mother had a number, and so you’re only a number in the eyes of our country — everybody has a number. And so they know your number, so you can’t come telling them that you came down from heaven — they know you came out of your mother’s womb, and that he has a number, so they have that, we call it.1101 ¶67

And so, when Christ appears in man, he has to be denied. He comes to his own, and his own receives him not, and he tells the world, “I am not of this world” — and I know very well he is of this world, because they do not seek Christ, they only see the garment that he wears.1101 ¶68

And, as Blake said — and he called the one who is so blind, he calls him Satan. He said, “O Satan, thou art but a dunce, and canst not tell the garment from the man.”1101 ¶69

Well, that’s the whole gospel — Satan, the devil, who cannot tell the garment that God wears from him who wears it — they cannot see him, and so they only see the garment that he wears, and that garment is time, it has a number. They know his physical parents, his whole ancestry, and he denies that these are his fathers — “if you saw me, you would see my father also, for I and my father are one.”1101 ¶70

So you do not know me, because you do not know my father, so you will put me out of the synagogues, excommunicate me, and then you will kill me, and think you’re doing God a service.1101 ¶71

And that is the entire world in which we live — condemning you from prayer to the ends of time, because it happened in you, for their whole concept of God is false. The whole thing is foreign.1101 ¶72

I can only reach a few, but you can reach a few, and those you reach — Paul asked the question, “Who is Apollos, and who is Paul?” And he answers it: servants, to whom you believed, as God assigned to each.1101 ¶73

So the garment that you wear, this thing called Neville — this was a sign, a certain part to play — therefore, who is Neville? A servant through whom you believe, as God assigned it to him. So who is Apollos, who is Paul? Servants through whom you believe.1101 ¶74

The way he says — all right, there will be — that he will call. No one comes unto me except my Father calls him, and not all will believe. A few, at the very end, will drop out, as told you in the sixth chapter of John, when he said very hard things to believe, what he is talking about — they called it a hard saying.1101 ¶75

And then one said, who can be listening, who can accept it, for these are hard things? And then they departed, never to walk with him again, till he turned to Peter, and he said to Peter, “Wilt thou also go away?” And Peter answered, “To whom would we go? Thou hast the words of eternal life.”1101 ¶76

Oh yes, they’re difficult to accept, but if these are the realities, then to whom will we go? And the few walk with him to the end, but even those who walked with him to the end denied him, up to the very end, if it meant the loss of their physical little body. So they say, I do not know him, and three times he denied him, and then the cock crowed.1101 ¶77

But the drama is forever, and this vast best story of six thousand years comes into focus in just a matter of hours, and begins rapidly to unfold within you, and then you know who you are. But I am telling you, from experience, you are the Lord Jesus Christ — there is nothing in the world but Jesus Christ.1101 ¶78

So, in the end, when he was transfigured before them, they saw Moses and Elijah and Jesus, and when their eyes were opened, they saw Jesus only — for this, nothing but Jesus. He didn’t come to abolish the law of Moses, or the prophecy of Elijah — he came to fulfill them, and having fulfilled both the law and the prophets, there is Jesus only.1101 ¶79

So, in the end, there is only Jesus, and you will wake one day to know that you are here — for everything said of him you are going to experience. And then you’ll walk the earth, and you will tell it, to the best of your ability, to those who will accept, and those who are rejected.1101 ¶80

But the little karma that you will make — no effort to have it leave a footprint on earth, for everything vanishes but him. For the little name you wear now, that will vanish, because your real name is Jesus Christ, as your true identity. You are the Lord God Jesus Christ.1101 ¶81

Now let us go into the silence.1101 ¶82

The word translated “dog” is a euphemism for homosexuals. When he said, “the dogs surround me,” yet the dog is a symbol of faith. In Hebrew it’s Caleb. The only companion that could walk across into the promised land was Joshua — Moses could not go — and yet Caleb followed and went as well. And Caleb clearly means dog, yet the word Kadesh, by definition, means a male harlot in the service of the temple, because the priesthoods of the past, like the priesthoods of today, hiding under these morals — many of them are homosexual.1101 ¶83