Those Who Know Thy Name

It’s a Sabbath night, and still a very profoundly spiritual night. When we read the Bible as has been taught, we think it’s secular history — that these things happened on earth like things happen here on earth. But it isn’t so at all. It’s salvation history. The whole thing is an inspired work recorded for man. But in what manner? When we read it, bear in mind that those who wrote it were not recording events on earth as history, because they related their own experience. Now, I’m speaking of the gospel — the four gospels. They simply related their own experience. They were not concerned in setting up some workable philosophy of life. They were not speculating. They were simply recording the road that they themselves had traveled.1128 ¶1

They are unknown. We speak of Matthew, Mark, Luke, and John. All scholars are agreed that they are completely anonymous. No one knows who Matthew, Mark, Luke, and John are.1128 ¶2

They were actually telling you the road that they had traveled. But here was a closed book — God unknown, God the Old Testament. Then, in the fullness of time, it happened indeed. And then they told it — they told it just as it happened in them. No two completely agree as to the use of the source material — these things happen, but they must tell it in the form of a story to capture the mind. Truth embodied in a tale shall enter in at lowly doors. So if you tell it in the form of a story, then men will catch it, and they will keep alive the story until one day the truth of that story will erupt in them, and they will understand what they intended that you should understand. For they were simply relating their own experience.1128 ¶3

Were it not that God is in you, he could never emerge from you. Were it not that God descended and became as I am, he could never awaken within me and then rise to the level where he was prior to his descent. So God became as I am, that I may be as he is. For the descent took place, and he is in man. He will awaken in man, rise in man, and then as man will ascend.1128 ¶4

That’s the entire topic. So they related their own experience. They were not concerned, as you speak today in the world, in speculations, theorizing, trying to work out some workable philosophy of life. That was not their concern. They simply recorded the road that they had traveled. They were familiar with what was said in the Old Testament — the promises made by someone through the prophets, who inspired the prophets to say what they said. Who inspired them to say that these things would happen? And then they waited and waited and waited through the centuries. And then suddenly, at that fullness of time, at the decree, it happened.1128 ¶5

It happened in those who told the story, and then that’s the record of what happened in them, but they told it in the form of a story, and man, taking the story, has made a mess of it — coming to see Jesus Christ as something on the outside of himself, rather than that which is God himself who is buried in man. Now, the occurrence — one story, the story of Jacob wrestling with an unknown, mysterious being. And he wrestles through the night, and he is asking this being with whom he wrestled to reveal his identity, to tell his name, and he refuses to tell his name. But now comes the breaking day, and he ought to go. Jacob will not let him go until he reveals who he is. He still will not reveal who he is.1128 ¶6

But he blesses Jacob and changes Jacob from Jacob to Israel, and changes his name. He’s no longer Jacob; he is now Israel — which, in a literal sense, means “the man who rules as God.” Not like a God — as God. But in another sense, it is translated by most scholars as “the one who perseveres.” He would not take no for an answer, and he simply continued and continued in the act of wrestling, trying to find out the name of God. For in scripture, the name of an individual is the character, the nature, of that individual. As we are told, Adam named everything, and that was its nature — whatever he named it, that was its nature, its character. If I could find the name of God, I would know his character; I would know him. As we are told in the ninth Psalm, “those who know thy name put their trust in thee” — but only find his name.1128 ¶7

So here I am, wrestling not with another. This is an act within myself. I am trying to find out the cause of the phenomena of life. What is the secret behind the things that are happening in my world? Can it be caused by something other than myself? Is it something on the outside — then I am helpless. I must find out the name, the nature, the character of causation.1128 ¶8

I’m wrestling with myself. So the night is not the night of twelve hours. It is the night of human darkness. And then comes the break within man, when the light is coming, and he discovers that it is not anything on the outside of himself that ever caused anything that happened to him. It’s all caused from within himself. Now, the revelation as given in scripture concerning the name of God — a name that is forever and forever throughout all generations — is I AM. And when they come and ask you what is his name, just say, “I AM hath sent me.” I am that I am. That is who I am. I am the cause of everything in my world, good, bad, or indifferent. I wrestle with it. I don’t quite believe it, and I spend all the night trying to find out if it is true, and I’m called upon myself to test it. He is personified in the gospel as the Lord Jesus Christ. But we are told in the letters explaining the gospel to test ourselves. Do you not realize that Jesus Christ is in you? Unless, of course, you fail to meet the test. Now I will put myself to the test to see what I am holding to, this faith.1128 ¶9

For you heard it from me, as we heard it from reading the story, or heard it from our mothers as she read the story to us when we could hardly understand it. So we hear the story.1128 ¶10

Now, is it really true that my own wonderful human imagination is God? Well, it wouldn’t take me long to test it. If it is true that that is the source of the phenomena of my life, then I must put it to the test, or I should put it to the test. And this is the story as told in scripture. They put it to the test and discovered the whole book is not about death at all. So they related their own experience.1128 ¶11

That’s the translation of that Greek sentence by Moffatt. It is still, as far as I’m concerned, the best translation of that Greek sentence. Other Bibles — in fact, most Bibles translated — they simply say what had happened. Oh, that’s all right, that’s true — they’re told what happened. But if I tell you that I am actually relating my own experience, that’s all — I’m telling you what has happened. But this is far more graphic. I’m speaking then from experience.1128 ¶12

I’m not speaking from hearsay. If I take the King James Version or the Revised Standard Version, and I simply take the quote, they told what had happened — well, I could have heard it as I walked the street: “This is what happened.” That’s hearsay. I’m not a witness.1128 ¶13

But if I now tell you I am now relating what I personally had experienced, I relate my own experience. Now, I need you to go back and search the scriptures to see if what I’ve told you happened to me is confirmed by scripture. So you go back into the scriptures, and you read, and I will take you through the scriptures and show you what happened to me is recorded in scriptures.1128 ¶14

But there it is — Adam. It’s a foreshadow — it is a foreshadow, in that all the other, not conclusive or immediately evident, way is simply a shadow of what is going to take place. When it does take place, it is real — but not as its foreshadow was.1128 ¶15

It’s the difference between a three-dimensional reality, a cubic reality, and the depiction of that reality on a flat surface. So I can take a cubic reality, and then I can take it as an artist and draw it and paint it, and then I will show you what it looks like on a flat surface. But you can’t compare that flat surface that you observe to the cubic reality it depicts. So when it happens in man, it’s the cubic reality of the foreshadowing as told in the Old Testament.1128 ¶16

So the new is simply the completing figure, and they’ll relate their own experience. Okay. So I go back and I figure it out — what is it all about?1128 ¶17

He promised an incredible thing. At my advanced age, he promised me a child. And then he promised me a fantastic inheritance, and probably a fatherhood of everything in the world — more numerous than the stars, more numerous than the sands of the sea. That’s what he promised.1128 ¶18

And when did it come to pass? When on earth did this promise fulfill itself? When did I become the father of all? He promised me a son. He promised me to follow the law. He promised me the ideal state. All right.1128 ¶19

Then comes that moment in time when the child does appear. The child’s first name was called laughter — it’s called Isaac. But the word Isaac means laughter, just simply laughter. And when that infant appears, be that when you hold it in your arms — could that be what was promised?1128 ¶20

That was what was promised him. But what did it signify? That he’s going to keep all his promises. He’s going to make you now the father of all. He’s going to give you infinity to possess.1128 ¶21

Now I keep on — I read the story, and as I read the story I see that here in this — the names in the Bible are significant. When he brought the host into being, in the fourteenth chapter of Isaiah, when he brought the host into being, he called them all by name. You might think he’s calling the stars. No, he is calling the characters of scripture. These are the eternal states of consciousness through which the immortal man passes, and each has a name, and the name has a tremendous significance.1128 ¶22

So he does take this name called Jacob and he turns it into Israel. He takes this name and he turns it into that name. As he turns a name from one into another, that being is a new man, a completely transformed being. So when Jacob wrestles all through the night trying to find out the name, he does give him a blessing, but the blessing he gives him is a new name, which means a completely transformed being.1128 ¶23

He turns him from Jacob the supplanter, who supplanted Esau his brother, and gives him the name of Israel, which is the man who will rule as God — one who persevered with God and would not take no for an answer. And so he actually was victorious in his wrestling with God. But who was the God? God revealed himself as I AM. So the same God who revealed himself is the God who hid himself from man. He was hidden in man.1128 ¶24

I am wrestling with myself to find out why these things happen to me. What on earth is it in me, or in someone else, or in some place, that is causing the strange things in my world? Am I a victim of something on the outside of myself?1128 ¶25

I will not take yes or no — I’ve got to find out. I’m wrestling only with myself. Well, then I begin to test it. I would try to find him. And this is how I wrestle with it.1128 ¶26

I will now take it for myself, or for a friend, or for anyone, and I will assume that they are as I would like them to be. I will assume that I am as I wish to be. And if what I think is the cause of the phenomenon of life, well then I must find it in this manner. So I will assume that I am the man that I want to be, and I will persevere in that assumption. I will resurrect — and it seems normal and it seems natural to me — should I now become that which I’ve assumed that I am. I come — I have actually found the cause of the phenomena of my life. Now go and say, “I AM hath sent me unto you.” And now I see the world as I would see it if what I have assumed did come to pass. If I put that to the test, and it proves itself in the testing, I have found him — I found his name. Well, now, how can I test anyone, or put faith in anyone, outside of him? For “those who know thy name put their trust in thee.” I must first discover his name. I discover it by testing it. And then I test it, and then things begin to happen within me. As they happened, I searched the scripture to find what it told, right here — this is what it meant. But I didn’t understand it. I turn the pages over, and I come to the second chapter of the book of Psalms. And here are the inspired words: “I will tell of the decree of the Lord.”1128 ¶27

And the Lord said unto me, Thou art my son; today I have begotten thee. And then I read the book, and scholars tell me, well, that was written a thousand years BC, and here is the twentieth century AD — that means it’s three thousand years ago. Therefore it’s not related to me at all — that’s three thousand years ago; how on earth could that be related to me? “I will tell of the decree of the Lord.”1128 ¶28

He said unto me, Thou art my son, the day I have begotten thee. Then I go on, and suddenly an eruption takes place within me. And the one recording the words, who claimed that God said to him, “You are my son, the day I have begotten you” — and then in the eighty-ninth Psalm, the same one is speaking, and now he’s recording the words of the father, and the father is saying to him — “Thou hast taught me, father.”1128 ¶29

He has said unto me, “Thou art my father.” Could it be, after three thousand years, that I would have that experience? Was it three thousand years later — if you take it chronologically — I had that experience. But it’s me: who said God called him his son, and he called God his father, and it happened in me. Well then, I know now the cause of the phenomena of life.1128 ¶30

I know the purpose of the entire story. The purpose of the entire story is for God to unveil himself in man, in whom he is buried. And he set the whole plan up by which he would unveil himself. There was no other way for God to unveil himself to you other than to first portion, and then become, go through hell, and then in the midst of it all erupt within you, and you discover that you are God — that he stands before you, immortal in nature, and there is no uncertainty within you when you see him, and no uncertainty within him when he sees you. And here he stands before you and calls you father, and you know you are his father, and he knows that he is your son.1128 ¶31

So they related their own experiences. They were not telling the story of another. They took all the things that they might have heard, but when it happened in them, they related their own experience just as it happened. But they told it differently, because in my own case it happened in that manner; I tell it as it happened in me. If it happens in you, you will tell it.1128 ¶32

But they are parallel, they are related — the story is related. But no two — well, the three, Matthew, Mark, and Luke, the synoptics, they do tell it in an almost parallel manner, yet they differ. John tells it differently. It’s a more profound telling in the book of John, but he tells the identical story, though he tells it more profoundly — that which must happen in every man in this world.1128 ¶33

By “man” I mean generic man, male or female: “Name he them, then, and call their name Man.” So in everyone, the story is going to take place. But while I’m living in this world of Caesar, I can test it long before the actual event takes place within me. I can find out his end — for he causes all things in the world.1128 ¶34

If I say his name is called the Lord, on the outside the mind comes. If I say his name is called Jesus Christ, it’s on the outside. If I say it’s God, it’s on the outside. So he said, “I came to you, to Abraham, to Isaac, and to Jacob.”1128 ¶35

I did not make myself known unto them by the name I AM. I revealed myself to them by the name El Shaddai, which means God Almighty. They saw power external to themselves, and they worshiped that power external to themselves. “But to you I now reveal my name, and my name is I AM. By this name I must be known throughout all generations, forever and forever.”1128 ¶36

And those who really find it — I AM — they’ll put their trust in me, and they’ll call upon me. Well, the word “call upon me” doesn’t mean what you think. I’ll call upon the Lord and say in the name of God — not call it upon God. It literally means to call with the name, and his name is I AM. How would I call upon, or with, the name of God — in the name of God — for health or wealth or power? I would have to assume I am healthy, as we’re told in the book of Joel: “Let the weak man say, I am strong.” Let the poor man say, I am rich. Let the unknown say, “I am known” — that I call with the name of God.1128 ¶37

For his name, forever and forever, is I AM. So if that is the name that man must know God by, forever and forever, can I ever get away from that name?1128 ¶38

If I make my bed in hell, can I leave I AM behind me? Is there any place I can go in eternity where I can put off I AM, and be other than I AM? No matter where I go, thou art there. But thou art I.1128 ¶39

If I make my bed in hell, thou art there. And your name is what? I. If I make my bed in heaven, thou art there. And your name is what? I AM.1128 ¶40

So where can I go that God is not? And his name, forever and forever, is I AM. And there is no other name for us.1128 ¶41

We translate the word YHVH as “the Lord.” And you go to synagogue, or you go to Catholic churches, or the churches, and they will use the word “the Lord.” They use the word “God,” and the mind easily jumps outside of itself, and they see an existence, something external to themselves.1128 ¶42

That’s not God. And yet, when you say “I am,” it doesn’t convey to a man who feels himself so little that he is calling himself God. He feels so insignificant that he can’t say “I am” and for one moment believe that is God.1128 ¶43

Yet it’s the only God, because “by him all things are made, and without him was not anything made that was made.” Therefore, if you are now in poverty, who made it? God makes all things, but he makes it by his name. Well, if he makes it by his name, well then stop saying “I am poor.” If you don’t want to experience poverty beyond what you have already experienced, stop calling with his name in the name of poverty. If you don’t want to experience any longer the pain that you deserve — well, then stop calling with God’s name — for his name is forever.1128 ¶44

So all through the gospel of John you get the fundamental thing: I am — I am the door — I am divine. All this bold declaration, “I am.” I am from above; you are from below. Anything outside of I AM must be below. I am from above; I am not of this world; you are. But if you know who I am, you’ll call with my name and change this world.1128 ¶45

That’s the story of the Bible. So, as it is stated, the entire secret of the Bible — the whole secret, from beginning to end — you’ll find wrapped up in these five words: “They related their own experience.” The whole secret. Can you imagine that? They’re only telling you what happened to them.1128 ¶46

As I’ve been trying to tell you since it happened to me — it happened to me, or began, I would say, in 1959. The actual eruption began and came to its fulfillment on the first of January, 1963, when the dove descended and smothered me in affection, kissed me all over my face, my head, my neck, and remained upon me. So in that twelve hundred and sixty days, the whole drama unfolded in me.1128 ¶47

Where else could it unfold? By this entire assurance — what I know from experience — I have not been segregated. I have no desire to leave behind me any little issue, no little church, no little anything, just to share with you what I’ve learned. That’s exactly what the evangelists, whoever they are, who wrote Matthew, Mark, Luke, and John — they did not invent some huge organization, but all these outside ceremonies, outside things to worship — all that takes man away from who he really is. You go to church and you see someone walking down the aisle carrying a cross and carrying a crucifix, and then all the singing and all these things, and then you go up and you take communion — all that from the outside.1128 ¶48

It takes you away from who you really are. It has nothing to do with the true nature, the true character, of God. For God is your own wonderful human imagination. That is God. There never was another; there never will be, in eternity, another. And it is because of the phenomena of life, whether you are poor or rich, known or unknown. But you’ve got to reach the point where you have absolute faith in God, and God is your own wonderful human I AM. That’s right. So you sleep in the assumption that you are the man, the woman, that you would like to be. And you have absolute confidence in God — that’s the only God. You wake in the morning — nothing has apparently happened which would bring about a change in your world. You persist in it. That night you still sleep in that assumption. You walk through today in that assumption. And if what I’m telling you is true, it will prove itself in performance. And when it proves itself in performance, the problem is this: it’s going to happen so naturally, you’re going to give all credit to the means employed, and not to God.1128 ¶49

Someone comes to your world and says, “By the way, I want you to meet so-and-so.” And so you meet so-and-so. You have certain talents, and they can use your talent, and therefore you get a job through them. And because you get a job through them, and then things begin to look nice and rosy, you attribute all things to the means employed, and not to the act that caused the means to occur. And there’s only one causation, and that causation is your own wonderful human imagination.1128 ¶50

It’s personified in scripture, and it is called Jesus Christ. I certainly know no lovelier name than Jesus Christ, as far as I’m concerned.1128 ¶51

But I must always remember that it means I AM — that I AM is buried in man, and I AM is the Lord Jesus Christ. He is actually buried in man, and he will rise in man. And when he rises in man, man is the Lord Jesus Christ. And no being in this world can rise but he who was dead. The Lord Jesus Christ, which is your own wonderful human imagination, descended from this infinite source and put upon itself the limitations of this cross called the human form, and is now actually buried in your skull.1128 ¶52

And one day it’s going to arrive — you will awake. He said you will awaken, and you’ll be all alone. There will be you, and you, awake. When you awaken, who would awake?1128 ¶53

You will say, “I am that.” And who comes out? Well, I’m coming up with that — his name is I. And who looks back, and who is looking back at the body although it decays? I — whatever the name. And who are they discussing when they pick up the infant and say, “It is your baby” — what does this mean — and who is picking up the baby when they put the baby in your arms? Well, I am picking it up — that’s his name. But who is hearing?1128 ¶54

The stone — I am — well, that’s his name. And who is David calling father? All of you, father — the I AM — that’s the name. But his father, inscribed, his name Jesse.1128 ¶55

Well, Jesse means I AM — the word Jesse means Jehovah exists, the eternal existing being. Jesse is the name of David, and David called him father — did he not call the Lord, “my Lord, my all”?1128 ¶56

That was good, because all of a sudden you explain to all these, saying, “Well, then, who are you?” And when the day comes that you take off this little garment, you’re filled with the play — the whole thing was a play that God himself set up, and it’s only God, and there was no one to play any part but God, so he played all the parts. So the one became — the one became fragmented, and here this diversification of one, and then the gathering together of all into one — in the end, only one.1128 ¶57

That I am telling you, I know from experience, that you are going to have the identical experience. And if my son David calls you father, are we not one? How can you be the father of my son and not be my very self? Though in the end there’s only God, and his name is one, and he is one.1128 ¶58

Everyone, without loss of identity, will be that one. And I know from experience, in this world we can test it, in the world of Caesar, to see if we cannot prove that this is the only creative power in the world. But you must have absolute confidence in God. But you must find out who God is, because “I believe in God,” the whole world says. A few — well, I will call them “nuts” — say there is no God. And we are told, in the fifty-third Psalm and the fourteenth Psalm, “the fool hath said in his heart, there is no God.”1128 ¶59

Well, leave them alone — the day will come, they will know God. So they will not really be — the day will come, everyone will know there is God, and only God. So in the meanwhile, leave them alone.1128 ¶60

That’s their view, whether they call themselves atheist, or let them call themselves agnostic — it’s perfect. All right. But you who are here, you know, and you do believe in God. But that’s not enough — you must believe in the true God. If you worship anything on the outside, you’ve got the false god. It is when you hear the word “God,” or the word “Jesus Christ,” or the word “Jehovah,” and at any moment the mind jumps to the outside, to the existence of some presence external to yourself — you’ve got the wrong God. It has to arouse within you the “me” that at that moment you might have forgotten, which is your own wonderful human I AM — that’s not that wonderful human imagination, that’s — and nothing must take it from you.1128 ¶61

So when you rise, dwell upon it. When you speak, dwell upon it. When you discuss, don’t be embarrassed — discuss it in the presence of anyone. Never for one moment feel embarrassed when you discuss the infinite being, the only being. No matter what they believe, it doesn’t really matter. If you’re moved to discuss it, please discuss it. Don’t go out to do it — just, if you’re moved to do it, and be adamant when it comes to your deep conviction of the true God.1128 ¶62

And that true God is your own wonderful human imagination. And with him all things are possible; there is nothing impossible to God. Nothing. But you must believe in the true God. And when you believe in the true God, I can tell you the comfort of it. It would make no difference to you if the whole world began to shake and everyone thought, “This is it.” What does it matter?1128 ¶63

There is no end. When you go to bed at night, it would make no difference to you if this is the last night in the world of Caesar — none whatsoever, because you are an eternal being. Fear simply goes from you. There is no fear. You’re not concerned with what people think and what they’re talking about — it just doesn’t end with them.1128 ¶64

People found the true God, and he is yours morning, noon, and night. But may I tell you, if I repeat myself night after night, it’s because people forget it. And I can tell stories here over the years, and yet one in the audience could so misinterpret it that after twelve years of listening constantly, they never really heard me — never really heard me. So one has to tell it, and tell it. And how often, Lord, how often? Seventy times seven. In other words, don’t give up. It doesn’t matter how often you have to repeat it — seventy times seven, or all right, I’ll tell it until it gets through, and they realize it is not something on the outside that I am talking about.1128 ¶65

I am talking about God, and I’m only speaking of the true God, which is an internal thing. You are wrestling with yourself. You’re not wrestling with anything on the outside, or dramatized in scripture as wrestling with something on the outside. Not a thing is on the outside — it’s all within. All that you behold, though it appears otherwise, is within, in your own wonderful human imagination, of which this world of variety is but a shadow. The whole thing is yourself, and you are creating it.1128 ¶66

So don’t give up if you have not a thing in the world at this very moment, and you need things in the world of Caesar. You have to live, you have to pay, you have to buy food, to do all the things — you’ve got to do these things, you don’t avoid them, you can’t avoid them, they must be met. All right — God can do all things. Assume that you are the one that you would like to be, that would have all the necessary things. Delete all the claims of Caesar. Render unto Caesar the things that are Caesar’s. Whose inscription is this? Caesar’s — give it to Caesar. He demands taxes; I’m not going to argue with him. If he needs more than I can — say, now here — and he demands more, because he claims he needs more, then I must simply make more. That’s all there is to it. I’m not going to argue with him.1128 ¶67

That is Caesar’s world, and I am not in Caesar’s world. But I am walking in Caesar’s world to tell the story that it is in Caesar’s world that God awakes. He comes out into this world, and in this world he awakes. Therefore, while I’m in it, I’ll render unto Caesar the things that are Caesar’s.1128 ¶68

And so, may I tell you, the story is true from beginning to end, the whole thing. But when it happens in you, you reinterpret the story in the light of your own experience, and not as you heard it. As you heard it, you saw, and you keep it alive that way, because the one who told you didn’t know any better — they heard it that way too. And everyone hears it. And as Tennyson says, “Truth embodied in a tale shall enter in at lowly doors.” So you take this profound truth and you embody it in a tale.1128 ¶69

And then my mother taught me the story, and I went and I saw a picture in my living room, when I was a little child, of the massacre of the children, trying to find the one that was this holy one. And there were huge, monstrous paintings of all these children being slain. I can actually go back in memory when I wept before the slaughter of the innocents. My mother had that painting — I don’t know if she bought it or someone gave it to her — and she had it hanging in the living room. Then she had other paintings of a religious nature.1128 ¶70

And she taught me the stories of Jesus Christ. But I accepted the story as she told me until I actually experienced the story. And when a man experiences the story, it’s so unlike what is taught in the Bible. One has to experience the gospel to realize how altogether wonderful it is. It’s really the only true story in the world. And when he experiences this story — oh, what a story! — he knows the whole thing is all about himself. That all these millions upon millions of Bibles that have been printed in all the tongues of the world — something like fifteen hundred different translations — you actually have experienced that story.1128 ¶71

Therefore, they’re only reading about you. It’s all about you. But not about Neville. It’s not about Neville. It’s not about anyone.1128 ¶72

It is you. The you that is really — a world you can’t put a name upon, because they call it God. They have a strange concept — if you call it “Lord,” a strange concept; if you call it “Jesus Christ,” a strange concept. It’s this nameless being that is an infinite being. And may I tell you — human, God-man. Infinite love, and his eternal body is infinite love, and it’s man’s.1128 ¶73

It doesn’t make sense to those who think in terms of an impersonal force. No — impersonal force? God is man.1128 ¶74

And when you stay in the present, yourself — but in that depth of your own being, you seem to be another. And then you are one with the being that you were in the beginning of time.1128 ¶75

You are simply the same, to do a certain job for the expansion — the ever-expansion of this one being. There is no limit to the expansion of God, and he expands only by first contracting himself. And he reaches a limit of contraction, and that contraction is called man. He reaches the limit of opacity, and that opacity is called Satan, which is doubt — absolute doubt: “I can’t believe anything other than what my senses dictate.” So he takes upon himself these limits, and then he breaks the boundaries, and then expands, and there’s no limit to transmute them, no limit to expand them.1128 ¶76

That’s God. There’s nothing beyond God.1128 ¶77

And you are this glorious being, and you can’t put it in words. How could I, if I said “glorious being” — one has a faint concept of what glory is. You can’t describe it. You can’t describe infinite love that is human, until you stand in the presence of infinite love. And it’s man — it’s God. And you are that God. I tell you the story is true, and one day it’s going to happen to you, and everything said in the gospel of Jesus Christ you are going to experience in a first-person, singular, present-tense expression, and you will know it is all about you. And then, without writing another gospel — there’s no need for another gospel, that’s complete — you will know, or you will relate your own experience. And when you relate your own experience, you’re only telling what the unknown authors of Matthew, Mark, Luke, and John did. They related their own experience.1128 ¶78

And the whole—1128 ¶79