Two Adams

Two nations, rival races from their birth, one the mastery to gain, the younger over the elder. This is taken from the twenty-fifth chapter of Genesis. It’s the story of the twins, Esau and Jacob, and you might think, as you read it, that here is a woman who gave birth to two boys, and one came first, covered in hair, and then one came out so smooth he had no hair. One was called Esau and one was called Jacob. That’s how it’s told — but that is not the story. We are told, “the first man Adam,” and then “the second man Adam.” The first man Adam became a living being; the second Adam became a life-giving spirit. It was not the spiritual that was first, but the physical, and then the spiritual. This drama is separated in time between two distinct births, stretching over expanses of thousands of years — it has nothing to do with two little boys who came out within a matter of minutes of each other. This is Esau: this outer garment that I am wearing — it’s covered with hair all over, and it may not be obvious to the eye, but put it under the microscope and it’s covered with hair all over. The other is Jacob — you cannot see him, he’s spirit, he is within. He comes second, but he is destined to be the ruler over the first, the elder. This is called the first man Adam, and what you cannot see, which must be born of everyone, is the second man, who is the Lord from heaven, and he is destined to be the ruler, and this which thou seemest is the ruler will move under compulsion to fulfill every wish, every command, of the inner man. These are the two — so, two nations, rival races from their birth, one the mastery to gain, the younger over the elder.1132 ¶1

Now, in a practical sense: here I stand before you, and reason dictates what is right or what is real to me, and, my friends, is confirmed — there is something within that is not born, that must be born, that will take over and not allow reasoning and things seen to dictate what is factual and therefore real, and the only reality in my world. I find myself behind the eight ball, and I would like to be more, and I am not, but here the outer man tells me it’s impossible, it changes. Yet there’s something in me that is screaming for recognition, feeling to be born, and it could take over and rule this outer man and actually dictate. That is the second Adam. The second Adam is called Christ in the Bible. The first Adam is whatever your name is that you respond to when it’s called — as an outer person, that is the first Adam.1132 ¶2

Now I am here to tell you of both of them. You’re quite familiar with the first pattern — the one that you clean in the morning, the one that you feed, the one that will come with you — that is the first Adam. Eventually the second Adam will be born. It cannot be seen by mortal eye. He cannot be seen even by the middle level of your being. He is seen only in the deep of your being — pure spirit. That being is your own wonderful human imagination. The eternal body of man is the imagination — that is God himself, the divine body, Jesus — we are his members, because we are his members, one body.1132 ¶3

You can say this whole vast world is the solidity of God — God talking to God. The whole vast world is yourself pushed out; there is nothing but you in the world. Here is this divine unity that reveals itself in multiplicity — call it division, or fragmentation — but they’re only members of the one body, and that one god is you. When you say, “you do not,” you say, “I am.” Be still — I know that I am God, as the being.1132 ¶4

Now, before this subtler man is born in you, you can become aware of him and begin to exercise his power — the power that one day you will completely and consciously exercise. The outer man must yield to him in your body. They are two races, and they are rival races from their birth. Can I tell you — one will prevail, one will become the reigning power, and that one comes second. He is the second man, who is the Lord from heaven. He doesn’t come first, he comes second, and he’s completely unknown by the world. When he comes, you recognize he is your own true identity. You thought yourself, prior to this, to be the thing that you are wearing — the outer garment, covered in hair — when really you are the one underneath, undetected, and that one is the Lord of the universe.1132 ¶5

Now, how do I know it? By testing it. I know it from experience. Here I stand in the world, and everything is against me, against what I would like to do, and reason tells me that I could not be what I want to be — or I could not. I’ll be very practical. A lady in the audience would like to dispose of her home. It’s all hers, it’s her home, but they tell her — reason, character, money — that you can’t possibly find the money, because, well, it is expensive to raise money. I’m speaking to her, but to all: she has a home; maybe you don’t have a home, maybe you have need of a job, and they’ll tell you jobs are scarce, as they tell her money is scarce.1132 ¶6

It’s a good home, I know the home, it’s in the eighty-thousand bracket. She could get seventy-five thousand for it now if she would take it, but she knows it’s worth more — they rezoned the neighborhood, in fact I live on the street so I know it well, and the whole thing is now allowed to go up, well, nine, ten stories, and only individual homes now. She wants to unload it because she lives in one unit — she has two, and hers is eight rooms — and she lives alone. Her son has his own home, his own apartment, but for her sake he will stay there, still paying rent, where he is, in his own place, but he has to come and comfort her and come to see her there. He doesn’t want to do that, and he doesn’t want to do that, but she rambles in eight rooms.1132 ¶7

I’ve told her, and I would tell her over and over and over, so that — how often, Lord, how often must I do it? Seventy times — you cannot sleep in your place physically, only in your imagination, in that state, and he’ll dispose of it. If I would dispose of that home tonight, I received it as a person, even though I haven’t found my permanent, or seeming permanent, place, for nothing is permanent here. I will still see myself elsewhere in my imagination, as though I simply took a vacation, having sold it. And I thought of the home that my husband built for me — it was the home that he built, now that it is my home — but in spite of all the memories, I have unloaded it, and I speak of it now.1132 ¶8

This is a secret: when the being within you begins to awake, you realize things are real only as he thinks from a state. Thinking of it doesn’t make it real; thinking from it makes it real. You have to ask for these things from the state desired, and not think of the state that you don’t want — you can think of it forever — but you must think from what you want in this world. She has to actually sleep this night in a state which allows her to think from the home that she formerly occupied, for almost, I would say, going on eighteen years, where it was built — it was their home. I know she doesn’t own it, she had unloaded it, so she thinks of it, not from it. It’s all the difference in the world between thinking from what you want and thinking of what you want. I can assume other states from now to the end of time and never realize it. Let me begin tonight to think from it — don’t ask yourself how it happened, through whom it happened — just let me think from it, because the you that you were thinking from is that second man. He has all the power in the world, he’s defined in scripture as the power of God and the wisdom of God. He has all that it takes to devise all the means necessary to unload it in the immediate present, if you think from it instead of of it.1132 ¶9

I am telling you this — my own personal experience — I am telling it to you from my family’s own history. I can face an audience, no matter how vast it is, and I would defy anyone to rise in the audience and tell a story where they were more behind a financial eight ball than my very, very large but perfectly wonderful family. We had no money, we had no one to whom we could turn to borrow from, for the family. I did have a problem, but in some wonderful way I stumbled upon this wonderful thing — the only book in this world, if you really knew — but really, it was the Bible. I never turned to any other book in our house, but he knew the Bible, and in some peculiar way he actually stumbled upon this secret. He stumbled upon it at a very tender age, and he believed it and he applied it — this, from before birth, because he was not yet born, but before he is born the thing jumps in the mother’s womb, and you almost feel his presence.1132 ¶10

I know, in my own case, when my daughter was conceived, and this joy — the joy of putting my hand upon my wife’s stomach — I feel as if something not yet born, but it’s alive, and to feel something stirring there — and it was such fun — just to put your hand there, it moved, out over here, and moved one time, and when I would say, “kick over here now,” she would — I’m telling you, it’s a fact, and it’s moving all over, because she talked to me, and she gave me her name, she told me all about herself — a lovely little girl, she’s about, maybe, four or five, a sweet little thing. When she was born she looked nothing like the child I saw, but when she was four she was the embodiment of what I saw her to be. And I would put my hand and feel there’s something not yet born — well, you can see it, may I tell you, you’re going to feel the presence of that something in you, for — Two nations, rival races from their birth, one the mastery to gain, the younger over the elder. So something in you is being born — it will come out, but when it comes out, it is the Jesus Christ of scripture, who is the God of the universe.1132 ¶11

Now learn to exercise him before he’s born. I tell you, you are all imagination. Man is all imagination, and God is man, and exists in us, and we in him. The eternal body of man is the imagination, and that is God himself, the divine body that he calls Jesus, and we are his members, because here is one body, diversified — a unity. When you look out at the world, the whole vast world is yourself pushed out, and this is only a soliloquy, it’s a monologue, so that everything is simply you, and God is talking to God. We are told in scripture, the forty-second Psalm, “deep calls unto deep.” It is all within us, it is above. Every other, strangest person in the world, and you think you’ve never seen him before — it’s only an aspect of your own being, and in the depth of that being you are, or he couldn’t even be alive. There’s only one God, so the whole vast world is man.1132 ¶12

Now, in a simple, practical way, you simply — you know what you want. Well, as I said to the lady earlier tonight, you don’t have to know exactly where you’re going to live tomorrow, having sold the house. You’ll go anyplace — you’re going to a hotel, go to a friend’s home, go to any place — but you will not be in a place, having sold it. Then you think of your home when you speak tonight: if you haven’t sold it, you’re thinking of it, and you’re thinking of it as someone who owns that house. You can go on thinking of it and still desiring to unload it. You must think of it as something you formerly own.1132 ¶13

The same thing is true of a job. Tonight, oh, you say, “well, I don’t have a job” — you don’t have a job. Well now, still, that being who is not yet born in you, but he is coming to birth — but before he comes to birth you will feel his presence. Now, how would I do it? I stand here, I see you, I see the room. Can I put myself on the street? Certainly I can — I can stand here and assume that I am standing on the street. I’m looking at this lecture, and don’t observe this thing at all, called Neville — I am on the street. I can put myself there and think of this, and keep — or see it — with someone standing here, but I am putting myself elsewhere. Now you can actually put yourself where you want to be, which, when you are there, in a few minutes — The power is in what the thing is implying. If I am sleeping elsewhere and seeing it as formerly my own, that implies that I have sold it, it is no longer mine.1132 ¶14

Now you don’t have to compromise, and I’m telling her, don’t compromise — you feel the value in what you say, it is all right, put yourself there and don’t let anyone — then the others are telling her, “this is short,” “this is tight,” “that is so-and-so,” and then maybe your husband is holding on to it — he isn’t holding on to it. At their advanced years in life, they’re divorced — so what, this happens in this world — after forty-odd years of marriage he wanted out, and so he got out, leaving her children — they had two, the daughter died, leaving two lovely children, but they’re taken care of, there’s no problem there, it’s not a financial problem. And then someone told her, “oh, you see, he is holding on to it because he built it” — well, it isn’t he — don’t let anyone tell you anything.1132 ¶15

Be still — the forty-sixth psalm — “be still and know that I am God.” Take that literally: you say “I am,” that’s God. But as long as the outer man is the reality, you’re taken care of, and your children too, and this one — this one only — don’t be unaware of one who is coming in, who is second, and the second is going to reign over all. A seeming ruler will come first — he doesn’t come first in appearances, he comes at the last — so the first is physical and not spiritual, but when the spiritual comes he will rule over the physical. That’s what you’re told in the fifteenth chapter of the first letter to the Corinthians: the first is only a living being, the other is a life-giving spirit — it gives life to the thing that it occupies, it makes it become alive. This is only a breathing, living organism, that’s all that it is, and so I animate this body when I get up in the morning, but there’s something in it that just came back from the depth of my own being, which was myself, my essentiality — that is the being of whom I speak night after night here.1132 ¶16

Last night I said to myself, “come, let us go” — I’m talking to myself, it’s a soliloquy, I now reveal. Well, all of a sudden my head became the most fantastic vibrancy, and did I travel through eternity — all in my head. So you have to see it after it’s seen, and I’m talking to myself — I know it’s myself, but here is my deep, the deep of my being, and the surface being went for a ride. Under compulsion I moved, knowing that I am the very being who is taken over. I’m finding it almost impossible to describe the beauty that is in store for all, when you actually know that you’re one. This being within me is the very being called God, called Jehovah, called the Lord Jesus Christ in scripture.1132 ¶17

The day will come. He will actually, literally be born, and the symbolism of his birth you all know — you will be told, in a month from now, all the churches will have chatted about a little child being born; that is not the true story. It is you — that second man — that awakes. It is already the reality within you, it’s only awaiting, and awaiting you. You are both from the deep, deep sleep, which is self-imposed, and although you come after the physical appearance of yourself, it was, before that, the world was. You’re told, Jacob have I loved, and he comes second, and he moves — he came there so smooth you can’t even see him — called, in the beginning, Jacob. Yes, you see the Esau; they don’t see the Jacob, who is the one who is coming, and coming, and coming, and finding his abode. Then he is called Jesus, which means the Lord is salvation, and that Lord who is salvation is your own wonderful human imagination — but at that moment it’s born, and you can trust him implicitly.1132 ¶18

Suppose I stand here, but assume myself in London. What’s wrong with that? Well, don’t you have any money? You’ll say, “so what does it matter, I’m in London,” and suddenly things will rearrange themselves, and I will be compelled — whether I can afford it at that time or not — I’ll be compelled to make the journey, and it will be perfectly all right, it’ll be done. I’m speaking from experience: don’t treat it lightly, because you’re going to make the journey, and it may not be convenient for you, because you’re tempting — yourself, who is the Lord — if you shall just test it now, or you test it, and you will find it will happen at a moment when you least expect it, and it is not convenient, but you should go anyway. You’ll be under compulsion to make the trip.1132 ¶19

Do it in your finances — what’s wrong with money? Is anything wrong with having money, having enough to pay all your expenses, with leftovers? Feed the crowd, but pick up all the things that are held back, left over — it didn’t stop, well, you started with what — two fish and five loaves — and you took up all these leftovers. So a number of things, after you’ve done it, are circumstance. Come, and I tell you, live it fully, live it to the nth degree — you are all imagination. Tonight you could clothe yourself in anything that you desire.1132 ¶20

I have done it with people whose profession was simply, well, the harlot — but I don’t care what a person’s profession is, though she’s a harlot, so what — a friend of mine, not a customer of mine, not a client of mine, I assure you, but a friend of mine — I don’t care what they are. I attended one of the most amusing parties ever given, by a very dear, close friend of mine who was a lawyer, and he gave it, all night, Christmas Eve. I remember a huge, big buffet tray, and he had this huge ham on it, an enormous ham, and he invited his clientele — he was a criminal lawyer — all the pickpockets in the world were there, and he said to me, “tonight, everything is easy here, you could put all the diamonds in the world in your pocket, wear them, do anything, not once will you be taken — here, tonight, under my will, all these are my clients, they’ll serve time in Paris, in London, in Germany — all the jails of the world, and I am their lawyer, I get them out.” And, “uh, what is your racket?” [Applause] I said, “I teach the word of God,” and he began to smile.1132 ¶21

One introduced himself to me as “Benny the Brahman” — you get about twelve aliases — but this one was “Penny Develman” at the moment, something else five minutes later, thirty minutes something else, and one was called “the Doctor” — one of the most amusing evenings, and everyone was a professional thief, and not ashamed of it — that was their concept of life. And I went through the whole thing like a dream, and I wonder what on earth did Gil do to bring me here — but Gil is a friend of mine, and he thought, “now this would really amuse Neville,” and so he invited me this night, and here I came to this party, and everyone had gone through all the jails, not only of our country, but all over Europe.1132 ¶22

So I am not criticizing anyone — that’s their profession, that’s their profession, I am not here to change anyone, but to tell everyone how to use Jesus Christ within, because the true being within them is Jesus Christ, and he forgives all, he forgives every being in the world — they’re all a part played by one being, because this is just soliloquy, I’m telling you, the whole thing is a monologue, God is playing every part in the world, so he is the accuser and the accused, the thief and the one who was robbed, and nobody’s robbing anyone but himself, but they don’t know it.1132 ¶23

So here, as I stand here, the being of whom I speak is my own wonderful human imagination, and if tonight I wanted to be other than what I am, or to have possession other than what I have, I would not ask anyone’s favor, anyone’s permission — I would appropriate it. My mood attracts its affinity — it doesn’t create what it attracts, for all that’s done, the whole thing is done, but in fact what I assume, so my mood attracts its affinity. So, what would a feeling be like if — and then I name it — what would the feeling be like if I were the man that I would like to be? I catch that mood, and it attracts its affinity, because everything in the world — I don’t care what it is, a tear, it’s already done, the laughter is already done, everything is done — I am only drawing together, like a magnet, through my mood. So I catch the mood, that’s all I’m going to catch — I’m going to catch a mood that would imply that I am already the person that I would like to be, and I sustain that mood, and then it draws things like a magnet and objectifies it on the screen of space. That is the being who is coming into your world, and that being is God, realizing — throughout scripture — the mood, and we’re going to assume only mood in the world.1132 ¶24

Now, only two things in scripture — I can search scripture — this is the feeling: one is that of faith in “I am he,” there’s a fundamental theory of the world — is the lack of faith in “I am he” — and the second is eating of the tree of the knowledge of good and evil. If this is good and that is evil — but all you have to do is put yourself in the position of the opponent, and what you think is evil, he is thinking is good, and what you think is good, you think is evil. You take a war — you want to dramatize it — and, we, as Americans, feel that it was an evil thing that any opponent will try to do to us, and he is thinking that what we are trying to do to him alone is evil. Good and evil, the tree of knowledge — only two things in the entire Bible we are told of: the Lord, and one is lack of faith that “I am he,” and the second one is the eating of the tree of the knowledge of good and evil.1132 ¶25

Now, you will ask, will you have an ethical code? Certainly I have an ethical code, and the more I know that the world is myself pushed out, the more I become incapable of hurting myself. I now find the Golden Rule so easy to abide by, because I wouldn’t want it done to me, and here is my very self, so I can’t do it, again, because he really isn’t other than myself. You start off by thinking, “what I would like done to me,” being in this little thing, and then suddenly you realize that little thing here isn’t confined — here is: do not do unto others what you would not want them to do unto you — but then the whole vast world will become yourself, and you don’t hurt anyone. As he is born in you, you find a whole vast world with one being, and everyone is simply in communication with you, because if you’re talking to yourself, deep is talking to God.1132 ¶26

So, all things, by a law divine, in one another’s being mingle, therefore I penetrate you, and therefore all I have to do is become concerned only with what I want in this world, without hurting anyone, and it penetrates every being, because it is all myself pushed out, and all that can be used to aid the birth of what I am assuming will be used, without their knowledge, without their consent — I don’t need their consent, it will all happen, may I tell you. You are the being spoken of in scripture as the Lord Jesus Christ; you are the other being spoken of as God. Begin to believe it, but long before it is born, may I tell you, you can feel it, just as I felt the little body jumping — in my wife’s womb.1132 ¶27

In your marriage, if you’ve had the joy of being a father, or the joy of being a mother, you know what I’m talking about, when that first little sign of life stirs, and then she tells you, “I’m pregnant.” I think she feels it first, and then it’s kicking, and you become curious and put your hand on her, and all of a sudden it’s a kick — there’s kicking over here — and you go from place to place, feeling that little body kicking. And she hasn’t been born yet, but there’s something in you — may I tell you, before this thing happened to me, I used to feel it in my head. Oh, I couldn’t tell you — something actually moving in my head, something alive was moving in my skull, I could feel it, and then night after night these things would happen, but I would sit down in my silence, and then all of a sudden something is kicking — it’s in my head, it was my very self. And then the night that it happened, when I awoke within my own skull, to find myself in two, but the two which seemed a tomb was really the womb, out of which I would come.1132 ¶28

So the second man is the Lord from heaven, and you’re told in scripture, “heaven is within you” — within and above are the same in scripture, and without and below are the same in scripture. So the first man is from below, from the womb — a woman comes out with hair all over — and the second man is within, in his spirit — you can’t see him. Not on this level, not on any other level, only in the depth of your being — when you’re seeing, he’s gone. Every creature — that same being — and then humanity gathered together as a single being stands before you, and you know who’s standing there, it is your son. Humanity, symbolized as a child daily, and it calls you father.1132 ¶29

So this is what I try to get over, night after night after night — to tell you, before the birth takes place, the actual birth, you can feel his presence, and you can prove the power and the wisdom of this being by exercising it. What would a feeling be like — would it be true that I am now the man that I would like to be, what would it be like? Well then, dare to assume the feeling that it is so, and trust this presence to individually make itself known, and it doesn’t fail — no power in the world can stop it. If you have all the oppositions in the world, it makes no difference whatsoever — don’t look at your position, don’t look at anything, just simply the end — in the end is what you want. He has the wisdom to do it and the power to do it. If it takes all the things of the world to put them together, they will, because the whole vast world is intermingled. You’ll take everyone and put it together and make it conform to what is necessary for that which you’ve assumed that you are, to be born in this world.1132 ¶30

And when you see it — what freedom, what complete relief from this bondage into which we deliberately descended, to exercise our power, that we could actually enter the world of death and overcome it, overcome death. And I tell you, the things I could tell you, and yet, sometimes it’s so embarrassing to talk about them, because they’re frightening to people who have certain ethical codes, certain moral codes, and they may think I’m encouraging them to go out and violate their own moral code, and I wouldn’t want that, ever. But what is right and wrong here isn’t right and wrong in the depth of your being at all, because there is only one being. What is right here, wrong here, when you go to the depth of your being, it’s all one very wonderful creative act — it isn’t wrong at all, it’s sheer ecstasy in the depth of the being.1132 ¶31

And after he is born within you, your night becomes joy, just joy, and you can completely abandon yourself, may I tell you, no fear whatsoever as to consequences. You ask within yourself to take me now, and then all of a sudden something starts in your head, and — what a joy, what a joy is in store for you — surprise after surprise after surprise, and it’s all you, for you are talking to yourself. “Be still upon your own bed, and commune” — thyself is called “heart” in scripture, that’s itself. And may I tell you, don’t be afraid, you will not depart in some violent manner. Others will tell you you’ll go mad, you’ll go insane, or you might burst a blood vessel — don’t believe it, not a thing is going to happen to you, just let yourself go. If you feel it coming on, don’t be afraid — “be not afraid,” as you’re told throughout scripture, don’t be afraid, why? Because the one who is going to do it is yourself.1132 ¶32

I go to bed enjoying, looking forward to the experience of the night, night after night after night, and some things would make no sense whatsoever on this plane, so you don’t discuss it — why talk about it? Because there aren’t words even to clothe them — how could you clothe it, it doesn’t make sense, and you’re only going to disturb yourself if you do bring it back. So Paul said he heard things in that third heaven of his own being that were unlawful to utter — it isn’t that they’re unlawful to utter, but how would you find words to clothe them, and how could you, in some way, describe them that would make sense to the rational mind? So just don’t talk about it, until someone arrives at that point, and understands, even though — They are here on this level.1132 ¶33

Bear in mind, you are now in the presence of two, seemingly, and one is taking over from birth — he was the first Adam, that’s the outer man, that’s rational, as we go to school to become more and more rational. And then comes something stirring within you — he comes last of all, he’s the last Adam. And though he comes after the first, the second will reign over the first. The first is physical, and the second is spirit, and the spirit will be born in you, and he will reign forever, completely, and when people tell you it’s impossible, you don’t even listen to it, because you’re concerned that nothing is impossible, and you almost stop using the word “God,” because his name is “I am.” Nothing is impossible to him.1132 ¶34

Don’t take any challenge, you know what you want, and the world will say to you, “well, I saw him grow, but he didn’t have anything” — yes, I saw him grow, but if you took his history you would find a most normal, natural unfolding of that picture, and they will look to the means, and give all credit to the means employed, not knowing that you were dreaming all along, and the means simply were drawn by the tendency of their moods, and therefore were brought forth — they give all credit to the means employed; this one came into your life at the appropriate moment in time and made possible this, that, and the other, therefore, without them you wouldn’t have this, that, and the other — they don’t know what you were doing inside, but you know it’s all your own soliloquy, your monologue, and because you interpenetrate every being in the world, they had to come when they came, to play the part that they played, because you are faithful to a mood, and the mood simply attracts its affinity.1132 ¶35

Now, this is the experience — I’m quite sure that all of you have had the feeling of this inner person, and you can get it, you will get it, before he’s born. But you must have had it — your head begins to feel like a pulsing something, and you see the radiance of that being, you see the golden liquid light, as though you’re golden all over, the whole thing becomes liquid light, and that’s you — a single awareness, and everything is gold, and everything is liquid, and it’s positive, and you can feel it long before you have the actual experience of being born from above. So don’t think you’ve got to be born in the way that I’ve described it in my book, in order to exercise his power. Now you’ll feel his presence, and his power is there long before the actual conscious birth of that being within you.1132 ¶36

Now try it tonight, try it overnight, try to live it, for eventually you want to live by it anyway, because now nothing in the world will be impossible to you, because you’ll know who you are. But on this level everything seems to be fixed. Here, I read in this morning’s paper — you wouldn’t think a DuPont could go broke, could you? Who would think a DuPont, whose estate runs into billions, a member of that family, could actually go broke? Well, because of his name and his credit, he was trusted to the tune of something like thirty or forty million dollars, and then he just declared himself bankrupt — a DuPont! So everything is possible — as well, yes, the rich can go broke too, and one poor, behind the eight ball, can become a rich king. So don’t think that anyone, or anything, is impossible — not a thing is impossible; those who have it today and lose it tomorrow, and those who have none can get it today, if you know who you are.1132 ¶37

Now, with all of his millions, he hasn’t found Christ, he hasn’t found him — he was living on the outer man’s possessions, and that is what his reality was. I’ll show you: let them take the whole vast world from you, but don’t let them take the being — it is forever your own wonderful human imagination, they can’t take that from you, and that can rebuild everything in the world, no matter what it is. Take it, if you will, and I’ll rebuild it — you take one, pick the other one too, and I’ll rebuild it, all by simply assuming that I am the man that I want to be. And friends of yours have lost — say that you love them, or I’ll assume that they have — but you know that they would like this, and then let this thing go, let them take it, and this is the being of whom I speak.1132 ¶38

It’s a dividing being in the early stages, but it takes a long span between Esau and Jacob — it didn’t come the same night, although you see it in scripture as two little boys who came out, one holding the heel of the other, and then the little dialogue between the two boys, where the one who came first sold his birthright, and so his blessing, to the second one. And you will think — are they only symbols? These are symbols of the eternal struggle in the heart of man, and the one that comes out first is Esau — he knows nothing but the garment that he’s wearing. Then comes the second one, and it comes at the very end of the journey — he’s called the second man, the Lord from heaven. But you take the span between Genesis and the Gospel, you’ll find the entire journey — the journey comes to its climax in the gospel.1132 ¶39