Blessed Are The Pure In Heart

Certain words, in the course of long usage, gather from any particles of connotation that they almost cease to mean anything at all. Then the only thing to do is to scrape off the barnacles. Such a word is “pure,” or “the pure in heart, for they shall see God.” When you read it with the present meaning that we’re attached to the word, you wonder which is the more difficult: the condition imposed upon man to see God, or seeing God. And that is not the meaning of the word “pure.” The Greek word translated “pure” means clear, open, free, unlimited. It is used for a tract of land that has been cleared of trees, therefore free, unobstructed, and well, unlimited — like an unlimited playing field. Who is made pure in heart has become so perfect, so clear of the trees of traditional wrong thinking, that they know that God is all and all is God. They are now free from the tyranny of secondary causes. You do not have to work upon yourself to become pure to see God. In other words, purity of heart is the consequence, not the condition, of seeing God. The moment you see God, your heart is purified of false secondary causes, and you can’t turn to the left or the right or to anything in this world for the source of the phenomena of life.1183 ¶1

Now, the word “see” — this is taken from the Greek — the word “see” and “know” are the same word in Greek. Tell your child that: “If I am pure in heart, and only if I am pure in heart, I will see God.” And yet in the same Gospel I observe that no one has ever seen God — the only Son, who is in the bosom of the Father, He has made Him known. Then I am told: no one knows the Son except the Father, and no one knows the Father except the Son, and anyone to whom the Son chooses to reveal it. You can take the word “see” and “know” and they’re interchangeable. No one has ever seen God, no one knows God, but the Son who is in the bosom of the Father — He has made Him known.1183 ¶2

I can’t tell you the thrill and the shock in store for you when you are revealed as God. I could tell you from now to the end of time and I cannot persuade you to the point of real conviction. It takes the Son to convince you, and when the Son stands before you, everything is done — at that moment you, for the first time, know God. And you see Him only by knowing Him, because “see” and “know” are the same word in Greek. Now you really know who God is, for He stands before you, and even before He calls you Father, you have no doubt in your mind as to who He is and what you’re looking at. You know your Son — at that very moment you know God.1183 ¶3

Now, before — you might have heard it, you might have read it, but you are not persuaded to the point of real inner conviction until you know it in this manner. So: no one knows who the Son is except the Father, and no one knows who the Father is except the Son, and anyone to whom the Son chooses to reveal it. And if the Son sets you free, you are free indeed — and only the Son is that, you read.1183 ¶4

And so, when He comes — and He will come — that the whole vast world should rise in opposition to what I’m telling you makes no difference to me whatsoever. I know, I’ve experienced it. I told you a thrill, and what a shock! Retiring, you go to bed perfectly normally as a simple man, and have an experience of this nature — certainly you are startled. You, your simple little being that you are, you are God, or you can’t deny it. His Son stood before you, and he had no other father — you are his father. And when you have it, then you and I must be one, and when the whole vast world has it, we must be a unity — we must be that unit spoken of in Scripture as the Elohim, that compound unity, one made up of others. The whole vast world will know God.1183 ¶5

So this seeing God, based upon the purity of heart, is not something that you go about setting out to do. I can’t conceive of any man in this world actually persuading himself, by changing this and changing that, that he is pure of heart when he’s living in the world of Caesar, where everything is delayed and things are always in turmoil, that he would actually judge himself, emotionally or in any other way mentally, as pure — as he calls the word “pure.” But once you’re instantly restructured, the secondary causes recede. The Son reveals you as God the Father, so I say it is consequent — it is not the condition of seeing God. And so, the moment he stands before you, instantly, that whole wonderful world of yours is cleared of all obstruction.1183 ¶6

Now you know what could be part of me — I’ll reuse the word: as a purge. In our world we speak of a “cathartic” — that’s the root of the word — to purge, to open, to set free, to completely clear, to leave open a channel, so there’s no obstruction whatsoever, not one tree can stand in its way. And so this vine, this track, is completely cleared and it’s clear the moment you see David — that there is no other cause. And until that moment I turn to this and to that and to the other as secondary causes, and live in a horrible state — for that is the greatest fallacy in the world: the belief in secondary causes.1183 ¶7

So here, the word “pure” — let no one frighten you that you’ve got to set out to purify yourself the way the world thinks that is pure. “But who knows the secrets of a man, but the spiritual man” — who can look into a man and see that he’s a pure man? Does he know he’s a pure man, by his own standard? No man is, including himself.1183 ¶8

But by the scriptural standard, the minute you see David, and David reveals you as God the Father, then all the trees, all the obstructions, everything in your world that came between you and self is purged, and you are the only cause of the phenomena of your life. And you go through life now simply bringing into your world the things that you would like to entertain in your world — no matter how difficult it seems to be — you see it come to pass, because there’s only one cause. And so you’re going to rearrange the thing — you see, you don’t throw it away, you don’t discard it, you rearrange it, and your vine, your re-photographed image — I mean, photographing the image and letting life develop that negative and produce it on this screen of space, and it will, oh — here — “blessed are the pure in heart,” that sixth beatitude which seems so difficult to most people to interpret that I haven’t found one interpretation in Scripture, or in all the commentaries, that will go back to the root and show us exactly what it is.1183 ¶9

I have what is considered the grandfather of all interpretation, which is the Interpreter’s Bible. They do not touch it. They will admit it’s the most difficult of the beatitudes, this sixth one, but they can’t touch it, unless you go back to the root — unless you have the actual experience of what it means to actually purify and take all the trees out of a man’s mind. Purify the mind, and it can’t be done until this — this time before you — and you know, without any doubt, who you really are. When you know who you are, there is no secondary cause whatsoever.1183 ¶10

And then comes the vision. Now, my wife gave me a vision two months ago — it was the occasion to tell it, but it would be — it’s a river in this fantastic, magnificent, enormous apartment in a palace. Ileana was a gateway into a new realm, but the age in which we were, or the police state — and we were constantly being searched, but we were not molested, we were completely free, not one little bit ever happened to us — for this palatial place, with a full complement of servants, and I’ll divide it — nasty, you seem to know these people — the servants of the kitchen, the servants in the other areas of the enormous apartment, the butler, the private secretary — all seen anew and renewed. But our position was the gateway into freedom from the place of complete slavery, like behind the Iron Curtain. And when the searchers came, they came, and our guests — we always entertained guests for dinner, not more than six, therefore they made eight of us — she and I and the six who came as our guests. And I will explain to them the way of escape, I will tell them the one and only way into freedom. But strangely enough, as I were telling them about the way into freedom, there simultaneously — that moment I am telling them — and they were already at their destination. Here’s the strangest experience: here you’re explaining to them the way of salvation, the way of freedom, and yet at that moment they were already, although physically present before us, already at their destination.1183 ¶11

And when these people came to investigate, all the searchers, they simply left and went to their quarters, their room, behind these panel doors and these tapestries, and they never touched us. But they came and they never found anyone — no one could ever touch anyone who came. And it’s crazy enough, he said, as it all took place so naturally. I knew that it was all organized and actually directed from above — that we were the gateway, explaining the way, but from above everything was organized, and there it was directed, for anyone who came to us for the escape were brought to us by those who directed the whole thing from above.1183 ¶12

Here is a true picture: “no one comes unto Me save My Father draw him,” “though I and My Father are one” — for that gift of my own being is not that conscious surface might know who he is calling and when he’s calling. Really, would he let me know that this one is coming? He comes in a month, he comes sometimes in a year, but they will tell them to expect you — but normally I am not advised as to when. But the one who speaks is always my own being, is from the depth of my own self, who was telling me. And he will come, or she will come, or they will come. And sometimes they are even late in the coming, but the Father is not wrong, because man is still free not to come.1183 ¶13

In my own case — Gene, a friend of mine, who was just one year short of graduating from Fordham University as a Catholic priest — he inherited two million dollars and proceeded to lose the entire thing in one year on Wall Street. All that he had left were some beautiful paintings that his father left him and an old, old, old Packard. He’d sold the Packard car, he’d burned that money up. When he would sleep on the park bench, because he had no money, he paid ten dollars a month rent for storage for the car to be out of the weather. But he lost his two million dollars, and because he did that, he told me he met a man that he thought I would enjoy meeting, and this man, he thought, I would like to meet — he thought we had much in common. But because he told me — well, I wouldn’t go near the man. I postponed going there — my friend Abdullah — for six months, and then I ran out of excuses. I had no other excuse to give him. On this Sunday night I said, “All right, I’ll go with you,” and so I went with him. I came through the door and took the first chair, and the meeting had just begun. Abdullah opened the meeting, as he started to talk to those who were present. He broke the meeting and he came over to me and called me by name. He said, “Neville, you are late — you are six months late.” I said to him, “Well, I’ve never seen you before, and I had no appointment to see you, so how could I be six months late?” He said, “The brothers told me you were coming, and to expect you, and that was six months ago.” Well, it was six months ago, and I postponed it, and postponed it, and postponed it, because I had no trust in his judgment of anything that would interest me, because the man in my eye was a failure, a complete failure, and I judged by appearances. And he tried to get me to come to meet a man that really was very influential in my life.1183 ¶14

So I know from my own experience, when it actually happened to me, that someone is coming into my world. I knew. And David — tomorrow, today — they may have certain little barriers or trees to overcome. But the real overcoming of all the trees is when it is revealed to you who you really are — then all the things that obstructed your view up to that moment have vanished completely, so that it is not something you’re about to make happen in order to see God. Seeing God removes all the trees. Therefore this so-called pure heart is a consequence, not the condition, of seeing God. So when we read in Scripture that no one has ever seen Him, only the Son reveals Him, it’s true.1183 ¶15

I can see, “I am.” I can see “I Am” manifestation. I see the necessity of a creative imagination clothing itself in concepts of itself, and I can see myself flow in concept of myself. When Scripture speaks of David: “This is he, rise and anoint him, and then the spirit of God came mightily upon David from that day forward” — what does it mean? He’s clue to our thinking. But then, who is David? You are David. You’re going to do the will of your father, you’ll put him through all the furnaces of affliction, because you cannot give his glory to another. How can I give my glory to another? He can’t give it to another — he has to make it, you, himself. And so he clothed himself with Stacey, as he clothed himself with Gideon, he clothed himself with you, and you are doing the will of your Father. So I have found him: “David, the son of Jesse, which is, I am a man after my own heart, who will do all my will.” You’re doing your Father’s will — but everything that you’ve imagined, you are doing it.1183 ¶16

And when you look into the world and you don’t like what you are seeing, don’t — maybe you haven’t cleared it yet, because you’re not completely cleared of obstruction until you know God. When you know Him — because the Son reveals Him — then you know God, and you have no more secondary causes until then. You are still under secondary causes, and you will say, “he did it,” or “she did it,” or “this condition did it” — today we say “we have a depression,” “we have a recession,” “we have unemployment,” and so we turn to all these secondary causes for our present restriction or failure. Someone is ill and they blame a condition — and don’t start to think at all. I could tell you a numberless number of things that would contradict completely the findings of so-called science today in blaming this or that for a certain effect, and I could turn to just as many on the opposite side who never did the things that they claim you must do to have the effect, and they ask, “Why does this happen to this crowd who never subjected itself to the suggestion that you’ve given, and yet they have the same effect?”1183 ¶17

We are emotional filters, and we bear the mark of our prevalent emotions. So what is that prevalent emotion that you and I are entertaining, morning, noon, and night? I can entertain the limitation of failure, or I can even get into a cycle so that at every season of the year — at a certain season, it could be spring, summer, autumn, winter — where things seem to go down, year after year they will go down, no matter what — if I have, in the spring, that arrangement when it goes down, it’ll go down, if I don’t get out of that cycle. And I believe that simply in some tree that is not yet removed.1183 ¶18

On the other hand, I’d encourage you — you can’t remove it by taking thought, you can’t remove it by working on yourself to remove it — that day when David is standing before you, and may I tell you, he will stand before you, everyone — he was standing before, and when he stands before you and you know that he is your Son — you know who you are. David is the Son of God. There is no other Son of God. If you read the Scripture correctly — then you know how to read Scripture — you must see that when these evangelists, Matthew, Mark, Luke, and John, and they’re all anonymous names, when they wrote their Gospel, they were not writing biography, they were writing theology. They were not writing secular history, they were writing the history of Redemption. That is all the difference in the world. Not knowing this, they are reading it as secular history, and they think here is the biography of a man called Jesus, the whole story of Jesus, from his birth through his ascension into heaven.1183 ¶19

Please — to those who understand who He is, it’s a sign, a sign granted by God to those who will receive it — but the sign of God’s wonderful redemptive activity will not define what Israel was expecting, therefore they completely rejected it. They did not accept it. But I tell you, this is what it is: you are born from above, and you’re born in this manner, and you rise from the grave, and the grave is your own wonderful being — it’s your own skull. If you don’t believe that because of the trees of false teaching, well then you’ll reject it. I’ll tell you the truth — but if you’ve been conditioned through these traditional wrong thinkings, these trees must then be removed. I can aid you to take a few out, but they will not all go until that last one, when David stands and confirms all that I tell you. All that I have told you, and all that I will continue to tell you, is simply in Scripture — but it is not biography, it’s theology, it’s simply the knowledge of God and God’s way of redemption — that’s the entire story. But if I take it as the world takes it, as a biography and simply secular history, then I miss the point completely.1183 ¶20

So you will see God, and when you see Him, you will say within your heart, “But I didn’t think myself qualified” — for you don’t feel any change, you’re still capable of a violent act the very next day if someone should injure the one you love. If someone unjustly injured my daughter, my wife, or those that I love, I am quite capable of the most violent act, and yet I am free of these trees of traditional wrong thinking — and that means I am pure in heart. But I make no claim to the purity based upon man’s concept of purity — it has nothing to do with any purity as the world knows it.1183 ¶21

She turned to the harlot and said, “Let him that is without sin among you cast the first stone at her,” and from the oldest to the youngest, they all left, because none felt within themselves good enough to cast the stone — because in terms of the entire story as a psychological story, if you lust after a person, well, the act has already been committed. You may restrain the impulse, but he tells you that isn’t germane. Well then, who on earth could stand before me and tell me he’s never had the impulse, unless he was castrated at the time he was born — and then he doesn’t even know, so he could restrain nothing, he has nothing to be strange about, if he was removed at birth from the possibility of lusting. But if he was not removed at birth from that possibility, and he turned before me and told me that he has never lusted, I will say, well, you’re a liar as far as I’m concerned — you’re a liar, whether you’ll be male or female.1183 ¶22

And so, that you’ve never had the impulse to get even — don’t tell me you haven’t, don’t tell me you haven’t had the impulse to hurt if someone should hurt the one you love more than you love your own self. And yet you are pure in heart the day you see David — for the minute you see him, you know the whole vast world has collapsed as far as your concerns — the whole thing is collapsed. Anything that is happening in your world, you are simply within yourself, you are God enough, you are the God. Retiring tonight, go to bed and indwell in your world.1183 ¶23

A friend of mine in the audience tonight — he said, “I have this really, really big dream: my wife and I, and here we are, and the world is coming to an end.” The whole thing is coming to an end — it began to shake, a wind, an unearthly wind came up, and then the rays, like a flood, and then the earth is shaking, and I said to myself, “well, the earth has gone off its orbit.” I wasn’t afraid of death, and my wife wasn’t afraid of death, but I thought the whole thing was simply coming apart and coming to an end.1183 ¶24

That’s a wonderful adumbration — read it in the thirteenth chapter of Mark, read it in Matthew: “you see these buildings? Not one stone will be left standing upon the other, but it will be thrown down.” That’s when the Son of Man is coming, that’s the end of the age. Well, in your case, you had the most wonderful adumbration, and you’re not given these adumbrations when you are far removed from the actual event, and this thing happens to you: “be watchful, it’s coming” — this is going to be a foreshadowing, not all together — I wasn’t conclusive as to the way you saw it, but when it happens, when the whole thing collapses, and the ideas by which you lived in the past, you no longer will live by them, you just can’t live by them. Nothing external, the whole thing is internal — the whole drama of life is a psychological drama, I know you know it — so your vision is perfectly mild, perfectly wonderful.1183 ¶25

Now, those who find themselves — two, and three, and four together — all in this — women — as though this thing has been going on and going on over and over again — it has been going on before the world was, we were one and yet individualized, we were brothers, greatly in love, a love beyond the wildest dream of man — and we deliberately agreed to purposely be sent into this world apart, for a purpose. And as the voice says, whether we are so curious about why we are here — you, patient, all — the playwright will show, in some fifth act, what this wild drama means. So here we have it, in fourths, like the four corners of the universe. Wait for the resolution in some fifth act — He’s going to show what this wild drama means. I don’t — the glory that comes out of the horror to which we go here is beyond the wildest dream of man. You and I agreed to dream in concert, and we haven’t violated that pledge — we still agree with one another, so we can share the same room, share the same events, see them a little bit differently, because through different eyes, but the same event — you see, it’s just a little shade different.1183 ¶26

So when you read Scripture, don’t take anything for granted, for this simple little statement — I have heard so many ministers from the pulpit take this sixth beatitude and make of it the strangest thing out of it, they frighten the people to death. But they went through the door after the service, and they wondered, “on earth, would I ever see God?” For they knew in the depth of their soul, if they had to be pure — as he pointed out what you had to be — that they could never see God. But you’ll never see Him — you see Him through the Son, because you are Spirit. You don’t look into the mirror and see God, you see Him in His Son.1183 ¶27

“Thou art My Son, today have I begotten Thee” — and as you’re told, scholars are not convinced that the second Psalm — that a body will — read the fourth chapter of the Book of Acts, and thou spokest, Sovereign Lord, “who by the mouth of our father David, thy servant, didst say” — that he quoted the second Psalm. If you want any confirmation of who actually wrote that second Psalm, read the fourth chapter of the Book of Acts, which is written by the author of the Book of Luke. And in the Book of Luke you read, in the twentieth chapter: “why did David in the spirit call him Lord? If David thus calls him Lord, how can he be David’s son?” Calling him Lord, he confessed he was his father — not son. And now this is written by the Son, as told us in the fourth chapter of Acts: “I am” — first revealed in the second chapter of the Book of Psalms: “and I will tell of the decree of the Lord, he said unto me, thou art My Son, today have I begotten Thee.”1183 ¶28

So here the drama is really in you — the whole drama, using every individual in this world, and it simply only unfolds in man. Everybody unfolding — man, what in this world is worth more than the unfolding of the drama in you? If you own the whole vast world, you can leave it, for this will all vanish anyway — so what does it matter if you own the whole thing? For one thing they can’t take from him is something that you really are — that essential being is God. If you don’t know it, well, then it’s like a fabulous fortune of which you are totally unaware — therefore it is non-existent, it means nothing to you, unaware of it. But when you are aware, through the Son, that you are God the Father, then you are set free — for if the Son sets you free, you are free indeed.1183 ¶29

“Yet a little while am I with you” — and then I go to Him that sent Me — yet He who sent Me has never left Me — He and I are one. “He that hath seen Me hath seen the Father” — “I have been so long with you, and yet you do not know Me?” — He who has seen Me has seen the Father, if you see Me. But then who are you, who are speaking? In one moment, if you read Scripture properly, He is speaking in the capacity of the Son — therefore David speaking. In another moment He’s speaking in the capacity of Father, and therefore it is the invisible Spirit speaking — but no one has ever seen Him, who could say he’s seen Him? Until you see Him in Spirit you can’t see Him — here all these are masked. No, you will know exactly who you are when you see David, because the Father — and the Father wants — and you will actually see indeed what your matured being must be. And then I know it’s the same faith into whose body I was incorporated — for His image, matured image of living. And so, when He embraced me, and we became one body, one spirit — and then I was sent into the world. From that moment on, do I still look like Neville, the Neville that was before? I still looked like every Neville — but now it is that being, it is body — I was incorporated, and with whose spirit I became one, that David recognized and called me father.1183 ¶30

For he who is united to the Lord becomes one spirit within — and so there’s only one being resurrecting, so the resurrection is not over, it is taking place. And so they say to Timothy, “there are those who preach that the resurrection is past — they are misleading people, they are turning them from the faith” — as he came into his letter to Timothy, because he said the time for my departure has come, I’ve finished the good work, “for now you must tell Timothy not to fall into that trap and teach that the resurrection is over.” It has begun, but it is taking place in everyone, and must take place in everyone — so the Christ of whom you spoke is that universal Christ that is buried in everyone, and in everyone he must individually rise, in the same pattern foretold in Scripture, by which it must take place in man.1183 ¶31

He came out of one place where he was buried, and it is only one place, and it is named skull. Now, don’t minimize the word — that is John, even though he will give you the word called “Golgotha,” you’ll translate the word — it means “skull” in Hebrew, but in some translations they don’t even give you the Hebrew word, they say “and he was crucified and buried on Golgotha.” So there’s only one place you’re ever going to rise, and you aren’t going to rise in Palestine — you’re going to rise under your own wonderful skull while you’re walking the earth. That’s where it will arrive. Save your money, if you’re planning any little thought to bury the little body, for you aren’t going to write that — in fact, you will never be taken there.1183 ¶32

If they destroyed this body, if they burned it to ashes, it means nothing — you will still be in that immortal skull where you were buried in the beginning, and from that skull you’re going to rise, and all the imagery of Scripture will surround you, bringing you to rise, and they will come — this wonderful unfolding pattern, for there’s only one pattern that must repeat itself through the indwelling in man of Jesus Christ. Were it not enough that he could not repeat the drama, but the same thing is told in the Gospel — that same drama unfolds itself in the individual, and He is the Lord who is the Father of the only Son, and that Son is David.1183 ¶33

So when you read the story, if you have a concordance — and I recommend, if you don’t have one, you plan ever to get one, the best that I know of is Strong’s — Strong’s Concordance is exhaustive, it has every word — done by the metaphysical concordance, another metaphysical dictionary — these things, that’s all well speculation, this is simply the original — telling the translated original meaning of the word used when it was first put into the scroll. Now you can take from this many definitions.1183 ¶34

“To know” — that is “to experience.” “To have,” “to experience” — David is “to see.” But he was experienced, not hearsay — it must be an experience, so that is “to see.” And so, he who sees the Son then knows the Father — “if you had known Me, you would have known My Father also” — “and yet I and My Father are one.” So to experience “see” is to know God, and you know God as the Father of the one that you are now looking at, and the one looking at Him is yourself, and you feel that Father-Son relationship.1183 ¶35

Now that is completely in conflict with the whole vast Christian world concerning the story of Jesus Christ. And yet I’ve been sent to tell it, tell it not as hearsay but tell it as experience, and so I shared it with you, and not eternity could ever deny it, because you’re going to have it just as I have told you. You’re not going to vary at all, because there’s only one pattern, and that pattern will unfold within you.1183 ¶36

And reality controls within you — you will be part of this world that is a police state, and maybe I will still be there giving these sumptuous dinner parties — not more than eight, and eight is the number of resurrection. There were six guests, and six is the number of man, and eight is the number of resurrection, so the six, which is man, now will be set free. So here it is, some just wonderful dinner, and not one can fail, because as I am telling them the way of escape, they were at that very moment already at their destination. So not one who came to search the house could ever find one of my guests, and as they came, the Father announced the others are here — I know my guests would go behind the tapestries and the panel wall into their quarters, and then that very night, always the night of the banquet, they escaped — and that was the vision.1183 ¶37

So I carried with me the true vision — you bring it back and you know — and it’s strange enough, I knew them, and I was there in vision, but on awakening, you are the only one that I really knew. The others were there for a purpose, and you were playing a part that came from above, for the whole thing was organized and dictated and controlled from above — and where you sat and explained the procedure of departure, and yet, as you told them, they were already at their destination, so no one could have found them anyway. But they went through the means of searching the house, and they came several times in the interval, always at the ending of a banquet — then, brought together, they were always six, they left, and they were set free from this police state.1183 ¶38

But with the four vast — whether it’s behind the Iron Curtain or outside of the Iron Curtain, we are still in a police state. The whole thing — and it will escape from this world, this age, into that age where I played the part of the gateway, explaining how it’s done. Well, I’m explaining it now to you, how it’s done: you are here dreaming the dream of life, and the day will come, and come suddenly, like a thief in the night, no morning — you will have an adumbration, like my friend, of the world coming to an end and the whole thing taking place around me — have an adumbration like that, or something similar — but the actual thing, when it does happen, will take place all within your skull.1183 ¶39

And the vibration, you think — or you are inclined to think — is final, you wonder how you could ever survive what is taking place now, and then, instead of dying, you awake — for the first time that you can ever remember, a true awakening — and you’re awake to find that you really are — [...] — and that’s where you are, and then you know, at that moment, what is taking place, and you come right out to find the wise ones present, and they behold the infant child, just as you’re telling — and Scripture tells you, what people skip over, the word “sign”: “and this shall be a sign unto you” — but you go to church this coming Christmas and they’ll have the little sign, where they don’t call it a sign, they call it the fact, and people will bow before the little child. The child is only the sign of your redemption. You were the one who — you were the one who was born to it, and you are the one of whom the evangelist wrote, that Christ in you is the one of whom there speaks, and the whole thing is told there — you experience it, and the whole story is your story.1183 ¶40

But as you read it, and as it’s interpreted by those who speak from the pulpit, you will never know it, and they wonder why they are still so confused. Now, they will go on and on and on, until, at last, man comes to the truth of it all, and comes to it from within himself.1183 ¶41

So, to go back — if you have a concordance, don’t take anything for granted, just simply turn to the word, look it up — you need not know one word of Greek or one word of Hebrew, because you — you look up the number, if it is in the Old Testament, you look up the section under the Old Testament for definition; if it is in the New, you turn to the Greek, and you look it up under the Greek, and it takes the number, it will show you the Greek word and the pronunciation of the word, but you need not — look up the number, then take the definition as given — not in Greek, it defines it in your own term, in English, and you will see how many definitions of the one simple word there are, and why. That shows the one that they did.1183 ¶42

So: “blessed are the pure in heart, for they shall see God” — and the pure in heart is simply the consequence, not the condition, for seeing God. Seeing God produces automatically, instantly, the pure heart, which is nothing more than the purging of the mind of all beliefs in secondary causes, clearing the mind of all obstructions, leaving you completely alone — that God is all that there is, and all is done.1183 ¶43

Now let us go into the silence.1183 ¶44

Another friend who’s here tonight, because she heard a voice, didn’t see anyone or anything, just heard a voice. The voice said to her, “you will be called and sent, and he will not return.” “You will be sent” — in June, all is well, “you will be sent while you are here” — “you have a long time here” — “that you will not return, not only here, but return to this age,” whether it’s beyond the so-called veil or not, “you will not return to this world to rest” — your world, but you’ll be — “‘tis meet that we should make merry, and be glad,’” for when you read it in Scripture, and they came back — the seventy — like they, they’re all sent out. In June.1183 ¶45