Unless I Go Away

Tonight’s subject is “Unless I Go Away.” This is from that scene in the 16th chapter of the Gospel of John, where he makes the statement: it is to your advantage that I go away, for unless I go away the Comforter will not come; but if I go away, I will send him, and he will lead you into — not just a little peace, but all truth. Then he said, “a little while, and you will see me no more; again, a little while, and you will see me.” And we are told they did not understand.1166 ¶1

So God speaks to man in vision. Man is so organized — by divine property, or spiritual communion — God will speak to him, and then he is to tell it to the world, as he moves through the world.1166 ¶2

Well, many, many years ago I was taken in spirit. Here I was shown an enormous field of sunflowers, and every flower, the enormous flower, was the human face — but it was a flower, stationed in the earth. And I looked upon this enormous field of beautiful sunflowers and saw them move in rhythm; they moved in concert. If one smiled, they all smiled; if one moved, they all moved. All those there, they think of it as dangerous to read. And I knew, as I observed this motion, this wonderful concert — that I enjoyed far greater freedom than all of them put together and multiplied by any number. And yet, looking at this beauty, I did not feel at the moment I could compare to such beauty; yet I was free, and they were not — they moved in concert. And then I looked, and there was an enormous ditch right next to the field of sunflowers with human faces, and it was a dump where all the garbage of the world was thrown, and there I saw a rat, an enormous rat, and I tried to catch it, and I caught the rat, and I caged the rat, or even two, who might change that back — then stopped it. The vision passed, then you must wait for its interpretation.1166 ¶3

But here he speaks to you, and tells you — Now, in 1937, Aldous Huxley wrote a book called Ends and Means, and in the book he said he did not want the world to have a meaning; consequently, he assumed it had none, and he was able, without any difficulty, to find all the reasons in the world to support this assumption. He didn’t want them to have any meaning, because he wanted to justify certain things in this world, to justify his behavior, to justify any violence that he might write about. He didn’t want the world to have meaning — well, he assumed it had none, and there was something that led him to find all the reasons in the world to support that assumption.1166 ¶4

I tell you, it has meaning — everything in the world, a little sparrow falling, a bird flying into space, has meaning, if we only understood how to read it. But everything in the world has meaning; meaning is meaningless without God. In the beginning was the Word; in the beginning was meaning — meaning was with God, and meaning is God. There is meaning to everything, but you and I cannot quite understand it, any more than I could understand that vision. I walked from it — I never wrote it down, but it is indelibly impressed; I can’t forget it. It happened many years ago, but now I’ll tell you what it means.1166 ¶5

Because, in the interval, other visions have shown me that the Gospel, completely, is an actual story — God plays the central part, and we were just like the flowers, the sunflowers with the human faces, pastured and moving in rhythm, through God’s command. We were puppets, and God wants persons, not puppets.1166 ¶6

If I, as a father, took my son to camp, and then I left my son in camp and moved away — to him I will be caught up into a cloud, and I will disappear from his vision. When God took us out of this heavenly state — where he was only a puppet, moving in concert — he brought us into this world, called the world of Paul, well knowing that we may become, become completely individualized, even though we pass through hell, to awaken as God.1166 ¶7

And so, it is a sin — God was never more present than when he was absent, because God, who had felt as a mother in disappearing, dwells within us. He didn’t send us out into this day; God painted man, and came within man — it is God blended upon, in all this fabulous world of ours, and because he is invisible to our mortal eyes, we think he has just gone — and then he stopped himself enough and became invisible to us. But he is more present than when he reigned — he brought us out, because now he dwells within us.1166 ¶8

Just imagine: the author of the whole vast universe, conceiving the most glorious poem in the world, and the poem is perfect — it can’t be improved on that level. But the author of the poem, the great voice that I call God, conceived a still higher level, and that level would be to individualize the characters, and give them freedom, and give them creativity in themselves, are not just to move as the flowers move, because I compel the motion and they all obey my command. And to do that, he disappeared — he doesn’t dwell among us, he dwells in us — and goes through the entire draft, until he awakens; and he who awakens a man was the one who created the entire form of the universe. For now he individualizes all of us, and we, the character, come to the point of becoming one with the voice who created the poem. That’s the story.1166 ¶9

So, in a little while you will see me no more — and this they said of God — again, in a little while you will see me, and when you see him, you’ll see him entirely different. All the great scholars that are living, and all the great giants who understand Greek and Latin and Hebrew, and all these creeds, they have searched the scriptures diligently, but I cannot find the Christ of whom they spoke — I am the one of whom they prophesied. They can’t, because they’re looking for him to come from without. May I tell you, the play is taking place within man. God found himself with the whole place within this world, and he sunk himself in — and then it happened in us, and then, when it happened, the one in whom it happened proclaimed it, that he is the fulfillment in history of all the spiritual prophecy. No wonder — because it is happening in the depths of the soul of man; I know, on the outer world, looking for him to come from outer space, will be ever leaving, and yet that’s the story of scripture — he doesn’t come from out there at all. No conquering hero to enslave those who enslaved Israel, no conquering hero in the world to come, like some mighty, wonderful warrior — no, for his kingdom is not of this world. “My kingdom is not of this world.”1166 ¶10

So the whole drama unfolds — and it begins with the fulfillment of the prophecy made to Abraham. So Abraham is not a man — Abraham is the symbol of humanity, for “in him or as your child you will have children,” offspring more numerous than the sand of the sea — think of it — more numerous than the stars of the heaven; that’s your children. Well, Abraham is simply collective humanity. Therefore, here God makes this promise to Abraham, and the promise was: in spite of your present age, in spite of all things to deny it, you will have a son, and the son will be your heir — not the one born of a slave, born of Hagar — he’ll be born of Sarah, and your son will be the heir of the universe.1166 ¶11

And Abraham believed, but if Abraham believed, I was in his loins — that’s collective humanity; therefore I believe, you believe, even though at the moment you may disbelieve — in the beginning you believed, “and it was counted unto him for righteousness.” So even though you go through all the disbelief of the world, and you were accused of being an agnostic or even an atheist, I still know, in the beginning, because you were in the one being who believed, you believe. You are the offspring of Abraham. I don’t care what name they will call me — I’ve had atheists, I’ve had agnostics, all kinds of wonderful men and women, and they love to make you feel that they are so different — perfectly all right — but I know, in the depths of their soul, they believe.1166 ¶12

When this was done, in heaven — people can’t believe we’re such creatures, such a state, called heaven, not a place, it’s a state — and in that state of absolute innocence, you and I were innocent, and we were like flowers, just like flowers.1166 ¶13

I’ve seen it, I have had glimpses where I came up unseen, and I stopped it and started it, stopped it and started it, and the whole vast world was under my control — and I didn’t do it with the motion of my hand, I did it by control of my head, and so I would arrest an activity in me, and the world stood still. I released it, and it continued in its action, what it intended to do, and when I stopped it, it stopped. I didn’t stop it on the outside — I stopped the activity in me that animated it, the same as with the flowers.1166 ¶14

And there is an apocryphal scripture, the Apocryphal Gospel of James — it was the night of the birth of the child, and it is told, of Joseph, that he went in search of a midwife for his Hebrew wife, and as he started, he looked up, and the heavens stood still, and the birds of the air stood still, and the shepherds walking, walked not, and the little sheep, drinking, drank not, and the workmen dipping from their dish put it to their mouth, and dipped not — and everything stood still. And then, suddenly, all moved on in their course — and you will find that in the Apocryphal New Testament of James, it’s called the Protoevangelium of James, that what has happened to me, but not in the order that it is now recorded — it was not the night of the birth of the child; that event preceded the event of the birth, which is only a symbol, by at least seven years.1166 ¶15

On the 20th of July, three years ago, in this very city, I had the experience of being born from above, and yet several years prior to that experience, in New York City, I had the experience of having the sea stand still, because I arrested in my head an activity which animated it, and when I released that activity, the things moved on. Whether it’s beast or fowl, when I stopped them — please imagine calling “stop!” and then look up after I release it — the waters, and the dinosaurs — I stopped them, they couldn’t move, and everything was done not “there,” but done in me.1166 ¶16

And then it begins — I would turn over on the inside, what is it all about? Because you are spiritual, and the being that is awakening is God, and the whole vast world, believe it or not, I look upon the world today as a resultant state — he didn’t create it, as I would create; this is God’s intention, to bring forth something alive in the fullness of himself, which he would call his son, resulting in the universe. The whole vast world is a resultant state, and that goes for all the garments, male and female, in the world — all the animals, all the kingdoms — and something in us is animating it, yet we don’t know it.1166 ¶17

So the promise in the book of John, of which I’ve just spoken, is that as the Father has life in himself, so he has granted the son also to have life in himself — and that is what you and I are going to actually experience — we are going to detach ourselves from this field of beautiful sunflowers, of human faces, and then pass through that horrible state, which I saw as a dump with the rat, and all the monsters of the world, and passing through that mess, that horrible mess, we come out detached as sunflowers, and awakened as God. That’s life.1166 ¶18

So I tell you, unless I go away, it’s not just an affair of that sort, and we will sway by the impulse of God — but then God subjects us unto this dump; it’s a dump, as we are told in the eighth chapter of the Book of Romans: “the creature was made subject unto futility, not by its own will, but by the will of him who subjected it, in hope that the creature will be set free from this bondage to corruption, and obtain the glorious liberty of the children of God.”1166 ¶19

So you and I did not choose to come here; we were innocent, and we were unreflective, we were like sleepwalkers, we proceeded without knowing that we perceived. Now we proceed, and we know as we proceed, but in that freedom we make mistakes. But may I comfort you — you had to make mistakes.1166 ¶20

I was still reading; you’ll find it later in the chapter of the Book of Romans: “God’s gifts and his call are irrevocable,” and it was God, through his acts, who subjected all men to disobedience, that he may have mercy upon all. But who subjected who? God subjected all men — he subjected himself; he sunk himself in us, and then subjected himself to disobedience, that he may awaken. He had to pass through all the things that make him weak, as a being that he is — but it’ll make him — he brings us with him, individualized, and he and I are one.1166 ¶21

So God is giving himself to us as though there were no others in the world — just God and you, there’s God and I; no other being is going to be completely awakened — and when we awaken, we are one, and it’s God.1166 ¶22

So don’t be concerned and think, “someone today, because he’s more wicked than you are,” or that you can say that you feel he is not saved, or that he will not be saved — forget it, not one being could be lost.1166 ¶23

And so he subjected me, and subjected you, he subjected every being in this world to disobedience, that he may have mercy — and then he called, because his call is irrevocable, and his gift is irrevocable. His gift is this: “when you lie down with your fathers” — meaning, when you die — “and when your days are fulfilled, and you lie down with your father, I will raise up your son after you, who will come forth from your body; I will be his father, he shall be my son.” He died.1166 ¶24

Now, this is the most fantastic thing in the world — no scholar seems to understand it, and I must confess that at this time, I have not had revelation — I have simply an intuitive knowledge of it, based upon another revelation. But the actual statement in the eighth chapter of Proverbs is something that has confounded all the wise men throughout the ages. Listen to it: there are about ten verses, beginning with the 22nd verse of the eighth chapter of Proverbs, and it goes, in reverse: “The Lord created me at the beginning of his way, first of his acts of old, before he brought forth the heaven, before he established the earth, before he set boundaries to the sea, before he did anything — I stood beside him as a little child, and I was daily his delight.”1166 ¶25

It gives you so much to think about — they call this “wisdom.” Here it doesn’t say wisdom, it says “as a little child” — “I stood beside him as a little child, because the Lord created me at the very beginning of his way, I am the first of his acts of old, I stood beside him as a little child.” In the world, no two translators agree, but no one has actually accepted, as the ancient scripture stated, “a little child,” and yet I love my own experience — there is that little child, and it’s everlastingly a little child, and it’s only a babe.1166 ¶26

Now, since it has been made close, but that was God’s first act of creation — was that the initial act of creation, and he so loved it, was saving his life — is that what God buried in us?1166 ¶27

Or, as the apostle said in the book of Ephesians, “God has put eternity into the mind of man,” and the word translated “eternity” — which is Alom — is, by definition, strictly a youth, a boy, a little child. That’s what my Bible tells me.1166 ¶28

I have Strong’s Concordance, I have Prudential concordance, I have many concordances at home, but James Strong’s Concordance is exhaustive, and it is really the guide for most people who are Bible students, and James Strong defines the word which our scholars translate “eternity” — “and the Lord God has put eternity into the mind of man” — the word is Alom, a-l-o-m — and yet Strong defines that word as, strictly, a youth. Eternity is — is that what God created in the beginning of his own life? Is that the little child that stood beside him, that was his daily delight? Is it that he put into our minds? I say yes, because my own experience bears witness to that, and yet that is a sign.1166 ¶29

So I cannot completely ignore the interpretation of the great scholar, but the thing is not defined in Strong as “eternity” — it is defined as “a lad,” it is defined as “a youth,” it is defined as “strictly,” he put a stripling into the mind of man — he put a lad that was daily his delight.1166 ¶30

Now, is he going to bring it out? He promises, “I will actually bring forth from your body — your son — he will come forth from your body, and I will be his father, and he shall be my son.” Or did he put that first creative activity into my mind, did he call it “thy son”? He has called it — then it’s done, and he sunk it in all of us. When he brings it forth — and if that which is brought forth is our son, then who is he? [...] And when I see it, it is my son — but it was his in the very beginning of time, and it’s my son, and, in the beginning, it was his — then who am I? You get it?1166 ¶31

If God has a son — his first creative act — these are the words: “God created me at the very beginning of his way, I am the first of his acts of old, before he brought forth the heaven, before he brought forth the earth, when there were no depths, I was brought forth before he made the fountains flow with water, before he did anything, I stood beside him as a little child, and I was daily his delight.” [...] And then, if he could transform us by sending us through that horrible state I saw — well, this is the world — they warned of all the faith, poverty, the halls of state, the men of the harbor freight, men dying slowly of destitution, discarded by society, dying of cancer, dying of anything, and being ostracized in the world — that’s that horrible thing I saw, like a rat feeding on all the waste of the world. Can’t get enough, retouched from that heavenly bliss of innocence, and to fall into that state.1166 ¶32

Now, the one who brought us forth is called Jehovah. Do you know one of the meanings given to that word, in Strong’s Concordance? Neither is it — it is a self-existent being, but it is called, which is the root of the word — is — “the one who fell.” Was God who fell, or, positively, the one who caused this to fall — and so, here, it was God who fell. You didn’t fall — you have no choice in the matter, you will stay straight — you are, for God’s infinite purpose, detached from innocence, and sent into a state of experience, and, passing through the horrors of experience, you awaken as God, a fully-blown eternal imagination.1166 ¶33

And so here — the root of the verb is “one who causes to fall,” “one who blows,” and, causatively, “one who causes the wind to blow.” So I was in — he was deployed — all of all things — as we were shown, not that we could foresee it, but we learn how the wind will sound, after these things have passed.1166 ¶34

So I had no knowledge, either, that this thing was literally true, until it began to happen in me, and so I read the same thing that you read — I read what other scholars, with another Greek translation — and another Latin scholar.1166 ¶35

I’m not a Hebrew scholar, I know a little of each, but I don’t really know anything, when it comes to these great languages — I know a little Hebrew, a little Greek — just enough, you know, to look up a word, but I really don’t know these languages.1166 ¶36

So it’s that a great scholar, who can speak in these times, cannot bring themselves to say that God — although the word tells you it’s translated, it’s restricted to youth, and there cannot be any other way of translating that word — they can’t bring themselves to say that God put a lad in the mind of man; they have to say God couldn’t do it — that it happened in the mind of man, which was his son.1166 ¶37

He now dwells in us, and he brings him forth, as he told us in the book of Samuel: “when you sleep with your fathers, I will raise up your son after you, who will come forth from your body, I will be his father, and he shall be my son.” He comes forth, and I am his father — but if I am his father, who am I? I am the one whom God’s son came from — that’s how God gives himself to us.1166 ¶38

So God’s purpose is to give himself to man as that man, and that man as God, and the only way he can do it is to give that man himself. So no one knows who the father is except the son — that’s what he gives you, over in the Book of John: “no one knows the Father but the Son.” So, first I see the son, then he put that son into my being in the beginning of time, when he detached me from the world of innocence, the world of love, and sent me through the furnace of his purpose, and then when I was completed, God — he had died — he brought forth his son. He brought forth his son, he brought me forth as himself, and then I thought he had done — and his son is my son, therefore God made me one with himself.1166 ¶39

So I say that story is true of every being in the world — everyone could have been there. Therefore, today you and I will fight, and as nations we fight nations, for just imagine, when you are the same being that I am, because you have the same substance — if you are the father of my son, you and I are one.1166 ¶40

So, when we have full knowledge of it, we couldn’t fight, because we are the father of the same son, and he has no mother — he is self-begotten.1166 ¶41

So I am actually the father of God’s only-begotten son, and I know you are, but if you don’t know it, you’ll fight with me, argue and try to destroy me, and listen to these words, taken from the Book of John, the same chapter, 16: “and they will excommunicate you, and they will kill you, and think they do God a service, and this they will do because they know not the Father.” God believed in fatherhood — ignored.1166 ¶42

So the whole vast world, if they have any concept of a god, they will say, “yes, I believe in God” — and so every Christian says, “I believe in God,” every Jew, “I believe in God,” every Muhammadan, “I believe in God,” called by different names — but we believe in God — but even then, we oppose each other, and these are the words: they will excommunicate you, put you out of the synagogue, as unfit to mingle with those whom they consider right, and they will kill you, and their belief — believe they do God a service, and this they do because they know not the Father.1166 ¶43

Is that clear? Believe in God, and murder, and I do it only because I don’t know the Father.1166 ¶44

The moment I see the son, I know the Father. I mean, if you come into my world and you tell me you’re the father of David, you and I are one — how could I destroy myself? That impulse to destroy myself would completely go, so I couldn’t hurt you. Whatever I do, then, for you, I’m doing it for myself — if tomorrow you needed anything, it’s in my pocket, and it’s granted — I’m only giving it to myself. If you needed a meal, and I could grant it, I’m not feeding another, I’m feeding myself.1166 ¶45

But we’ll understand these words: “I was hungry, and you did not feed me; I was thirsty, and you gave me not to drink; I was a stranger, and you did not take me in; I was in need of raiment, and you did not clothe me” — when did we do these things? “When you did not do it to the least of these, you did not do it unto me, because I am the whole vast world, I am the Father” — and although they do not know it, yet they are of the same Father, having the same and only Son. “You did not do it to me when you did not do it today, because that is the Father” — and so God believed in fatherhood, ignored.1166 ¶46

So the Father is telling us the whole story before we set sail into this world of experience — the whole drama was done, the whole thing was foreseen — all was foreseen, not that I could foresee it, but I learned how the wind would sound after these things should be, and so I can feel compassionate for any being in this world, because I didn’t know it, until after these things should be. When it happened to me, I went back and read scripture, and the whole thing was there, but I didn’t see it — I didn’t know it, until the infant was put in my hand, and told to me by one of the wise men who discovered that this is my baby, and yet I know that was put into my mind in the foundation of time. So I think God has put eternity into the mind of man, and the word “eternity” means a lad, a boy, a youth, a stripling.1166 ¶47

But listen to these words, in the Book of Samuel: “tell me, Abner, whose son is this?” “I do not know, O king, inquire.” “Whose son is this?” — “stripling,” the same word, “youth” — the first time he asked, “stripling,” then, “he does not understand,” and then he turns to the youth himself, he said, “whose son are you, young man?” And this word “elem” is translated “youth,” “young man,” “child,” “stripling” — and yet our scholars can’t bring themselves to use any one of these words in describing the statement, which is the same word as in the Book of Ecclesiastes.1166 ¶48

So when Ecclesiastes says God has put eternity into the mind of man, God has put his first creative act, which was a lad, which was a youth, into the mind of man, and he’s going to bring him forth. And when he brings him forth, a man from whom he brings him forth is entitled to look at him and see his son — and he has, unto that moment, had no knowledge that he was related to that son, and now he sees him — the Father.1166 ¶49

So the greatest prayer in the Bible is the 17th chapter of John — the whole thing is a prayer: “Father, glorify thou me with thine own self, with the glory that I had with thee before the world was” — before the world — “I had this glory with thee, now glorify thou me with thy own self.” Then he’s asking the Father, and he reveals — “the name that I revealed, your name, I have declared unto them your name” — and the name he declares is “Father.” And so he comes to reveal the Father: “now that you’ve seen me, you’ve seen the Father — I’ve been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father.” He avenges the Father.1166 ¶50

So everyone in the world is moving towards that fantastic experience of being the Father of God’s first creative act, which was his son — and so, if you are the Father of God’s first creative act, then you are God.1166 ¶51

Now this is the great mystery: that which was created, and therefore had a beginning, by God’s infinite love for his own creation, that is us, sinking himself in us, he transforms that which had a beginning into that which has no beginning, for God, in becoming us — we who had a beginning — when that which has no beginning possesses us, and reveals his first creative act, as born created by our being, our son, then we are beginningless.1166 ¶52

And then you will know that this curious statement in the Book of Genesis — and it is repeated only twice, once in Psalms and then again in the Book of Hebrews — is called Melchizedek: “one who has no genealogy, no mother, no genealogy, no background, no father — no beginning of days, and no end of days.” And Jesus becomes he who was the first raised from the dead, made a member of the order of Melchizedek. So everyone is brought into a state where he has no father, he is Father, he has no mother, he has no beginning of days, and no end of days.1166 ¶53

Can you conceive of such love? Can you conceive of that infinite mercy, that is God, that he would take his creation and so fall in love with his own creation that he gives himself to it, and shares his first creative act, which was his own begotten son, and gives me, as my son, his son, making me one with himself — and because he has no origin, I have no origin. What a fantastic mystery — I did have an author, he created me, and yet, having been created, therefore having a beginning, he wipes out beginnings altogether, and then I become one without beginning.1166 ¶54

And all this is brought to pass by “going away” — “unless I go away.” Then you will have no life — this is the secret, the mystery of life through death.1166 ¶55

The grain of mustard seed, or the grain of wheat — “unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it brings forth much” — the mystery of life through death.1166 ¶56

So God, the seed, falls into us, and forgets he’s God, and goes through that horrible mess that I saw in my vision, and it dies to all knowledge of being God, and in dying, it brings forth much — the mystery of life through death.1166 ¶57

So believe it — “a little while, and I go away” — this took place in eternity, when we were all innocent — again, “a little while, and you will see me” — “I will go, and you’ll see me no more,” and it was very sad, because he who walked among them, and dwelt among them, now ceases to dwell on them, because he’s gone — now he’ll dwell in them, so they can’t see. And if he dwells in them, then the visible presence of God disappears, and so he does not move them like an orchestra leader would move an orchestra — he dwells in them, and they can’t find the author, they can’t find the leader, and then they’re detached by that entrance into them, and they pass through hell — but passing through hell is for a purpose: to awaken as God.1166 ¶58

And so, when you know it — we’ve had a few experiences — you can forgive every being in this world, because you’re forgiving yourself.1166 ¶59

So, in the end, if everyone is going to be the Father of the same child — that is your child, he is you — so you really never helped another; there was no other — and yet all are completely individualized, and so, when man completely awakes, he’s completely individualized forever and ever, and yet he’s one with all that are equally individualized, and all the father of the one begotten son.1166 ¶60

So you dwell upon it — it’s not the easiest subject to take on — but may I tell you, although it may not seem to pay off in dollars and cents, it’ll pay off beyond your wildest dreams, because you know who you are — the heir — and who is your son. Your son is the heir of the universe, and you know who made him the heir — you — therefore it’s all yours; the whole vast universe he gave to his son.1166 ¶61

So listen to these words, the 50th chapter, the Book of Psalms: “if I were hungry, I would not tell thee, for the earth is mine, and the fullness thereof; the cattle upon a thousand hills are mine; were I hungry, I would slay” — he need not ask your permission — so you don’t have to ask any man’s permission in this world to appropriate anything in the world.1166 ¶62

So you want a building — all right, so tonight it’s yours. May I tell you, in a way that no one knows, the world will be adjusted, for it to be put on the block for sale, and the means to purchase will become yours, if that’s what you want. So you don’t ask any man’s permission in this world for anything you appropriate. You go back and read the 50th Psalm: “if I were hungry I would not ask thee, for the world is mine, and all therein — a cattle of a thousand hills, they’re mine, and were I hungry, I would slay and eat.”1166 ¶63

So you see, by appropriating, if you wanted anything, you simply assume — you know, you were the man, the woman that you would like to be, and you appropriated, and then the whole vast world, being yourself pushed out, is quickly reshuffled to form the image of your appropriation, to bear witness to it.1166 ¶64

So don’t feel neglected, we are exiled — you know whose exile? God is exiled — it was God who fell, for a purpose he fell, some in us. And all the images in the Bible are true, every bit is true.1166 ¶65

Now listen to these words that come in Blake’s great poem “Jerusalem” — Blake would not sign his name to his poem “Jerusalem”; he said he did not write it, it was dictated. But when he was questioned, he said, “the authors are in heaven, they are in heaven, they are not on earth.” No one on earth — David’s Psalms, and all his other poems, and his paintings, he signed his name as the author of the poem, signed it as the artist who painted — but when it came to “Jerusalem,” he would not claim it — he said he did not create it, it was dictated, sometimes twenty lines at a time, and he said the spirit of prophecy, which is called Christ Jesus in the Bible, dictated it, morning after morning; he would wake to see the spirit of love hovering over him and dictating the words of this mild poem.1166 ¶66

Now listen to these words: “I behold the visions of my deadly sleep of six thousand years, dazzling around thy skirts, like a serpent of precious stones and gold, I know it is myself, O my divine creator and redeemer” — and after this is dictated, then these words are dictated: “fear not, although I die, thou canst not be lost — but if I die, I shall rise again, and you with me — who never died, for thee, nor ever shall die, for one who had not died today, on his God dieth not for man, and giveth not himself eternally for man, man could not exist; for man is made of God — God dies, by sinking himself in man, and then, dying in that sense, he rises — but this time he rises with man, and man rises with God. So he who had no life independently of God’s perception of him, now rises as God, the perceiver, to animate all things — so as the Father had life in himself, now he has granted to man, his son, to have life in himself” — and all right, you get the mystery.1166 ¶67

It is the most fantastic thing, when you dwell on it — and then, as you dwell upon it, you do not feel, for one moment, that you’re doing anything wrong when you want something in this world and you appropriate it. You don’t steal it from anyone — that’s the problem, you do — you want a hat, and it’s in the window, you can’t put your hand in your pocket and find money to buy it, but you wear it as though you have it, a student loan, a home, anything — just appropriate — it’s all yours, for the appropriation in this manner is not stealing, because God doesn’t see it — it is as if his eye couldn’t steal from yourself; therefore you simply appropriate, and live as though it were true, and in a way that no one knows, the state appropriated in your mind’s eye will crystallize and become to you an objective fact.1166 ¶68

And then you allow this fabulous mystery: “unless I go away” — and so, “a little while, and you’ll see me no more, again a little while, and you’ll see me” — so God disappears from man, sinks himself in man, and then you do not see him for a little while, then comes the six thousand years of a deadly sleep — “well, I will come, and shine as far as the east, so shall the Son of Man be” — and you read it, and I read it, I couldn’t get it — “lightning coming out of the east, shining” — is always, and in this way, those of the sons of mankind, they didn’t understand — until the morning of April 1959, that I have never seen anything like it, on the top of myself, and I revealed the golden circle, moving up into the throne of God, to be born with those who surrender, and they’re called the heavenly ones, and they are the ones submitting, they are the firstfruits of the redeemed.1166 ¶69

So he who descends out of the east, and is spread across as far as the wind — and then so shall the salvation, and then he lifts up, and I am he, and we all move together to remain there, until all are brought home, to be one with God.1166 ¶70

And let us go into the silence, and appropriate anything you want in this world — want a home, a business, more money, I don’t care what it is, a state of health, romance, anything in the world — it is all yours on the assuming — but we are the operative power, and we weren’t operators before this world; we are learning to operate. Before we came into this world, we were detached from the state of innocence, we couldn’t operate anything, we were operated on by God, like an orchestra moved by the conductor, but we were detached and sent in, and now we are the operators — now, so now you operate it by daring to assume that you are the one that you want to be, and dwelling in that state, you’ll become it.1166 ¶71

The questions, please.1166 ¶73

One of my — dear God does speak to us in signs, but we are past masters at misinterpreting it, and quite often an unpleasant sign is not necessarily an unpleasant message that God is giving you. When I caught that rat, it wasn’t a very pleasant experience — I put it in a cage — and yet that experience came at the same time, the same night, as the flowers with the human faces, anchored and all moving in concert, all moving together in unity. And so it took me years to call to mind, upon the difference between beings that could not, in themselves, initiate a thought, and one that could actually initiate something. So I was detached, and I was catching a rat, and I caged it — in the most horrible, monstrous way, I mean, waste — but it doesn’t make me guilty; yet I was infinitely more free being one in that environment than I would have been as one of an infinite number of beautiful flowers that merely faced it. So that experience honestly, my Lord, I went to some psychiatrists, or some psychoanalysts, and they were to give me all kinds of translations about the rest, but that was not it at all — I had to go through these experiences. So the unlovely experience I had doesn’t mean that God, in any way, is hurting — not for one moment; bear in mind, God is even that love — it is God himself, and I’ve saved upon this — I have an experience, you know who is experiencing it, because I am — that’s his name, he has no other name, he’s experiencing whatever I experience, when I say “I am,” I am referring to this. And so, don’t be concerned if the dream is not on the surface line — unless it tells us clearly — but don’t try to interpret it, just let the light come; if they come tomorrow, they come next month, they come next year, they will come, but God speaks to us. And I’m telling you, from my own experience, today, in the last three years the visions have been so vivid — and a vision, to me, is a reality related to the waking degree of intensity, it’s far more intense, much, much more real than anything on the physical plane, and so you come back and position, and I can tell you today — to a woman: you’re a man, and God is Man, and you are the father of David, and it’s not going to take away from you all things — it happens with all your femininity, and my wise femininity, you’re going to have that experience. Thank you.1166 ¶74

And people today seem to be other than myself — I don’t know why, but so tomorrow, becoming the same form as the same child will be wonderful, and then we’ll know that fantastic thing in the Bible. He said “hear, O Israel, the Lord our God” — it’s an understanding — and that’s the true story here: “our God is Elohim” — it begins in the very first verse, Genesis — “in the beginning God” — and it happens: here is one made up of many, Jehovah — the homeless people, the gods who actually became man — that man, and all together, went completely awake. Tonight.1166 ¶75