T his morning’s subject is “Feed My Sheep.” This is simply saying: practice the truths you have heard, for it means to shepherd the thoughts of the mind. For most of us, our thoughts are like rambling sheep that have no shepherd. We are called upon now to rule the thoughts, to rule the mind. As you know, the kingdom of heaven is as a man starting into a far country, and he calls unto himself his servants and gives them his property, his goods. To one he gives five talents, to another he gives two, and to another he gives one – “every man according to his several ability.” And when he returned he asked for a reckoning. The one who had five traded and produced another five. He was highly commended and told as he was faithful over a few things he would now be ruler over many. The one who had two, he too traded and produced four, and he too was highly commended and told to enter into the joy of the Lord. But the one who had one was afraid because his master – so he thought – was a hard man, and so he buried his talent in the earth and did not expand it. But I think you know the story. He was condemned for his misuse of the talent. It was taken from him and given to the one who had the most, the one who had ten.961 ¶1

Well, now you have received talents in the last few days or few weeks, each one according to his ability. Some of us came with more prejudice to overcome, with more superstition, some with other beliefs that did not quite coincide with what we heard from the platform, and many of us had to overcome certain things before we could accept others. So, some got one talent, some two, some five, some maybe more. Now, a talent that is not exercised, like a muscle that is not exercised, finally sleeps, and as far as we are concerned, it atrophies. It doesn’t really die, but it goes so sound asleep, it might just as well not be part of ours. We must practice what we have heard, for without practice the most profound understanding in the world will not produce the desired results. So a little talent (call it a talent now) if you really expand it, if you exercise it, will be far more profitable than many talents that you do not exercise.961 ¶2

This morning we will just take one or two of the talents that we offer you. I can’t force them upon you – “we offer you.” Here is a statement from the Book of Amos: “I will sift the House of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.” I will sift him and scatter him all over the nations of the world, but not the least grain shall fall upon the earth.961 ¶3

Do you know who Israel is? Who this Jacob is? The Israel means “Is Real.” You can’t find it on the earth – don’t look for it on the earth, and yet you must find him, for ” formed him in the womb to be my servant and to bring Jacob – which is Israel – again unto me.” So you and I were formed from the womb to be the servant and to bring Jacob unto the Lord. He is scattered all over the world but you will not find him – no, not the smallest grain – upon the earth. But you will find him within yourself, for the cue is given in Jacob. Jacob is the smooth-skinned lad. He is not like his brother Esau, who has hair, which means something external.961 ¶4

So the Israel you are looking for this day is the thing you want to realise in the world. Do not look out and hope to find it or even to be encouraged that you will find it, by judging after the appearances of things. Do you seek health for a friend? That’s Israel scattered, but not on earth. In all the nations of the world I have scattered the house of Israel, but do not look into the eyes of a doctor for hope. Do not look into the eyes of the patient for hope of his recovery because you will not find him on earth. Not the least grain has fallen upon the earth. So do you know what you want in this world? If you know exactly what you want, where do you see it? You see it in the mind of yourself. So when you know what you want, here is a part of Israel scattered, and you didn’t see him on earth. You saw him in the kingdom within you, for the Kingdom of God is within. So you saw a piece of Israel, now go bring him.961 ¶5

“I formed you from the womb to be my servant and to bring Jacob again unto me.” You take that thing you have seen in the mind’s eye, which to make it practical, we will think of as a friend in need. It may be physical need, maybe he is unwell, or it could be he needs a job. Well, now you be the one who will decide what part of Israel you will bring to the Lord and prove to the Lord you are a perfect servant.961 ¶6

For the promise is that when you prove you are the perfect servant, then you will no longer be called servant; he will call you his friend. “I no longer call you servant for now I call you friend for you do whatsoever I command you and, therefore, if you do what I command you, you are no longer my servant, you are my friend.” And now we will commune as a man to a friend, face to face. Another “you” has had this association for a while, for that is the purpose of it: to move from the servant to the friend; and after we become the friend of God for a while, then we turn to that of the Son. We no longer are the friend. We become his Son, but we cannot recognize the Sonship of God until we first prove ourselves as a servant.961 ¶7

So the servant is to bring Israel, i.e., imagine lovingly and believe in your imaginal activity. Now, we come back to the friend in need. Represent him to yourself as though he now embodied the state you want him to realise in this world. If it is a job, see him gainfully employed, take your imaginary hand, which is Jacob’s hand, and put it into his imaginary hand. Leave it in that imagined state until it takes on the tones of reality. When it seems to you real, that you are actually touching him, clothe it with all the reality of the external world.961 ¶8

So Jacob clothed himself in the skins of Esau to deceive his father into believing that he, Jacob, was Esau. So you take the Jacob within you, which is the smooth-skinned lad, which is simply now the wish. You want to congratulate him. You want to hear his voice. You want to hear him tell you he has never been so happy in a job in his life, he has never been so gainfully employed, that he loves going to work, he just loves everything about his job. You actually hear him as though you heard him. Now you clothe it with all the tones of reality. If you have two talents, give it two; if you have five, give it five. Begin to make it more and more real.961 ¶9

The day will come, maybe this day, you will so clothe your Israel with the skins of Esau that you can actually bring it as an objective fact to your Father and prove you are a servant. For he formed you from the womb to actually be his servant. And what is the servant to do? To bring Jacob unto me again. So here Jacob is, scattered – lost in all the minds of men. You won’t find him on the earth. You will only find him if you know where to look. Now to prove you know where to look, to prove you are a good servant, go bring me Jacob. So when you bring Jacob, you bring Jacob clothed in your own mind’s eye as though you heard what you want to hear, as though you touched and you witnessed what you would like to touch and see in this world. And when you remain faithful to your vision, the vision will make for itself that perfect body in which to abide. Then you will see an objective corresponding fact, but it is not there. It is all within your own mind. It is there where he scattered it; it is there where he sustains it. He will simply project it for you onto the screen of space that you may have tangible evidence that you do know how to find and bring Jacob.961 ¶10

If I know how to go searching for my Israel, if I know how to go looking for him and how to clothe him and give him the appearance of reality and I don’t do it, then I am not the good servant who took the five talents and expanded them; I am the one who buried it. Now, some of us are almost afraid to test it because we are comforted if we can believe this without quite putting it to the test; for if we put it to the test and we fail, then we have no faith. We cannot go back to the former comfort that we enjoyed, say, in a more orthodox meeting. We thought we would find it here, and if I don’t test it and prove it to my own satisfaction, then I have neither the old comfort of the orthodox concept nor the comfort that I enjoyed here, for I disproved it.961 ¶11

So I invite you to attempt, if you will, to disprove it. You can’t disprove it, but if you go out knowing where to look for your Israel, knowing why you are fashioned from the womb to be a servant, that is the first stage. Until you test yourself, until you prove you can do it, you are not a servant, not a servant of the Lord. But as you become a servant of the Lord, he will make you his friend. Then the relationship will be on a higher level. You will commune with your Father as a man does with a friend, face to face. You will not see him as an object in space, but you will actually know how to bring about a wished-for state of mind – bring it about at will. As you can bring about a wished-for state of mind, you have made of the deep – which is your Father – a friend, and you will actually know that companionship between the deep of self and you, the being that is really a wonderful imagination. Then the day will come, having been a wonderful friend of God, the seal will be broken and you will be revealed as the being you really are, which is the Son of God and the Father.961 ¶12

Every person in the world is the child of God believing itself to be a man born of man. I have tried in the past two weeks to convince you that your origin is God. It is not what the world would tell you – a little bug. For if you were a little bug, a little spermatozoa, though you seem to embody yourself and expand in the form of a man, your end will be a little spermatozoa, for all ends run true to origins. So whatever the origin, you can determine the end. I tell you your origin is God, therefore, your end is God. But to arrive at that end, you pass through the stages of the servant, then the friend, then God, which is the Son of God.961 ¶13

For I and my Father are one, yet my Father is greater than I. Yes, I do not claim that this union, this oneness, entitles me to the same identical feeling of being Father. I and my Father are one, but my Father is greater than I. For the thing symbolised that bears witness of this unseen state is not really as great as that which it symbolises. So we are one and I will know it, and I will see my Father and see that he and I look alike, yet we are Father and Son relationship. But before I can get near it, I must prove I am a good servant.961 ¶14

Now, you take it this morning. We invite you to try it for a friend. We ask you to try it for yourself. We have given you many angles how to test it, how to think of what you want first and see in your mind’s eye – Israel. For when I know clearly in my mind’s eye what I want, I am actually looking at Israel, something that is real. It is real, but I must clothe it now in what the world calls reality by giving it external tones. But the thing was real long before it became a visible fact in the world. I see it in my mind’s eye by making as vivid and as lifelike a representation as possible of what I would see and what I would do and what I would actually hear, were I physically present in such a situation now. When I see it clearly, I am looking into the eyes of Israel, and I found him scattered in the world – but not on the earth, for it is not on earth that I see him. I see him in my mind.961 ¶15

Now I am looking at it, and thinking of it, but the secret is to think from it, to occupy that state and get into it. When I get into it I will clothe it with reality. I can think of a place and then close my eyes and assume that I am in that place. When I assume I am in the place, I am clothing it with what the world calls reality. It was real before I clothed it – when I saw it clearly this was Israel – but he wants me to bring him, and the only way I can test that I can bring him and prove that I am the servant, is to occupy the state.961 ¶16

So, I occupy the feeling of my wish fulfilled. When I get into the feeling of the wish fulfilled and remain faithful to that state, then I am walking in my vision and – as we are told – “if one would only advance confidently in the direction of his dream and endeavor to live the life which he has imagined, he will meet with a success unexpected.” Let me remain faithful to my vision by occupying my vision – don’t just see it. He demands that I bring him, bring Jacob again unto the Lord.961 ¶17

So Jacob is not a man who walked the face of the earth thousands of years ago, and Israel is not a nation now gathered together on the shores of Africa. He scatters the house of Israel in all the nations of the world. You might have been taught to believe that the person who calls himself a Jew in the presence of a nation is scattered Israel. Don’t believe it. Everyone in the world is that which actually contains and holds Israel. As you think of something and desire it to be a reality in your world, you are seeing Israel. Now he wants you to bring him and he wants you to prove that you can bring him and become the perfect servant of the Lord. Don’t be afraid to be the servant; become the perfect servant of God and then become his friend, and then realise you are his Son.961 ¶18

Let us go out determined that we will take the requests brought in here this morning. There were a hundred odd that came in, but there are many more. Maybe you do not know them; you can take them collectively. But you can take an individual friend, a member of your family, and decide this day you are going to bring about some blessing in the individual’s life, you have it – you have the power to bless; for the power to confer reality on your wish for the friend is the power to bless that friend.961 ¶19

If your friend is not well and you want the friend to be well, you simply assume that you and he (or she) are carrying on a conversation from a premise which you establish now, and the premise is that he or she never felt better in their lives, and you hear it and you witness it. Take your hand, your imaginary hand, and embrace them. Tell them what you feel about them, actually feel it.961 ¶20

And then you do nothing outwardly to make it so, for things that you are going to see are not made of things that do appear. So you do not prescribe anything for them. You do not change their physical diet. You don’t offer any recommendation as to what they should do. You simply assume that they are already the embodiment of the state you desire for them, so you don’t start prescribing. Leave that out completely. You simply walk faithful to your image of the friend and you transform that image in your own mind’s eye.961 ¶21

You do it and see if you can bring him, because if you can’t do that and prove it to yourself, you have not yet proven you are a servant; therefore, the friendship is far removed from you. Everyone must prove that he is first a servant, as we read in Isaiah 49: “I formed you from the womb to be my servant and to bring Jacob again unto me.”961 ¶22

Then I am told: “Even though Israel is not altogether gathered, I am blessed.” The individual who does it, he doesn’t have to bring the whole body of Israel. If he brings Jacob – one individual transformed – and proves he can transform him, he is blessed and receives a certain glory long before the body of Israel is collected and brought back.961 ¶23

So here you wonder why he is called “the king of Israel.” Why is he called the king? People thought it meant a man who looked out upon a small little nation and thought he was king, or they thought he was king (or even in irony when they said it). He isn’t that. The individual who becomes Son is truly king of the whole vast world of Israel, or of the ideas floating in the mind of man. For he is their shepherd, he is their king. He can command any idea to clothe itself in form. That is the king of Israel. That is the one that can make real a state that is only a wish. “Is Real” is the true Israel.961 ¶24

Here, long before we become that – lifted up – we must start to discipline the mind to become the perfect servant. There is no better time to start than now. If you are afraid to try it, then I wouldn’t know what to tell you, because in this place you must test it. They do not have a religion where you just come here and sit on Sundays and gather together and form a nice little friendship this way. This is not that kind of a religion at all. This is all to awaken the mind of man and make him a shepherd, make him something that rules.961 ¶25

In fact, the very word translated “feed” in John 21 is translated many times in the Bible as “shepherd,” as “rule.” In Matthew 2, one shall come from Bethlehem; he shall have dominion over Israel. Well, in that one (he shall rule Israel) the word translated “rule” is the same word translated in John 21 as “feed.” So don’t take it literally. It simply means to take this mind of yours and discipline the whole mind by gathering things together and walking faithful to an invisible state, for Jacob is invisible. You thought he was a man who was a smooth-skinned lad. That is the way the mystic has of telling you this is a subjective state, and that you must learn to clothe it with objectivity. You walk faithful to the subjective state, and then in time it takes on the tones and the appearance of something external.961 ¶26

The moment you detach your mind from that state – though at the moment of detachment it had some corresponding external witness – it will begin to fade. If you detach your mind from success in the midst of success, success as a reality outside of you fades and vanishes from your world. And then whatever you put your mind on, it takes the place of, proving success was not on the outside at all; it was within you. You clothed it for a moment and gave it the appearance of reality. But the day you are not faithful to the consciousness of being successful, the seeming solid reality of success vanishes from your world, proving itself to be the shadow it always was, and the reality – the light of success – was the idea in you with which you were identified.961 ¶27

So if I assume that I am [...] (and I name it) and I remain faithful to it, it comes out and makes itself seemingly real. If I cease to assume it and sustain it, it slowly vanishes from my world, and if it vanishes I might think the reality was there. I have forgotten how to bring Jacob. I have forgotten how to bring him to the Lord.961 ¶28

So here let us remember where Israel is. It’s not in the Near East. Israel is scattered in all the nations of the world, in your mind – that is where he is. And now you have a purpose in this world and if you really love the teaching (as the words are: “Lovest thou me?”) you say you are faithful. “Peter, do you love me?” He doesn’t call him Peter by the way, he calls him Simon. He never calls him Peter in any parts of the Bible; He is referred to as Peter, but whenever he is addressed by the central figure of the gospels, he always calls him Simon, and Simon means to hear, it means to listen. Well, have you heard, have you really heard, Simon? Yes. Then do you love what you have heard? Lovest thou me, or what I have told you that I am? I am the thing that I teach, so do you love me? Then feed my sheep. Become ruler of this mind of yours and prove you really love the thing you tell me you have heard. If you have heard it, then you are Simon; and if you have really heard it to the point of acceptance, prove you have accepted it by taking the talent received and expand it. Don’t let the shepherd come and when he asks you for the talent, you say you were afraid and you buried it. Let us not be afraid to actually test the truth of the principles we try to explain here.961 ¶29

So, all these are our truths that we have accepted. Now, some got one, some two, some got five. We have done our best in the past two weeks to give you all that we could within two weeks, unfolded from the Bible. We showed you the Bible as a mystery, that all your members are buried, not in one little book, but in all the books. They are all telling you the story about yourself. How God became you that you may become God. How God died to become man in the sense of forgetting that he was God, as he awoke as man. Man walking the earth has no knowledge he is God, and the individual who dares to claim that he is, and tells you that you are, is usually condemned by those who appoint themselves as teachers. That is the blind leading the blind, and they will call you arrogant if you dare to even demonstrate the power of the mind. And they will tell you that’s not right – you are taking back from God the thing that belonged to God. You see, they are sound asleep. They don’t realise that God became man for one purpose, that he may have the companionship of sons as Gods.961 ¶30

So man must awaken and realise who he really is, and he realises that by starting first as a servant. I have given you, I think, a perfect technique to prove that you are a servant. Try it today! If you succeed in the simplest little way of taking an invisible state and making it become a reality, like the job for a friend or even the getting of a hat, or even the finding of the proper apartment, or even the getting of some little thing – you try it.961 ¶31

If you lost something, “Nothing is lost in all my holy mountain,” sayeth the Lord, for if it isn’t lost it is scattered now in Israel. Prove that it isn’t lost. What is it that you have lost? Well, take it in your own mind’s eye and then mentally touch it and mentally appropriate it and feel that you have it, that it is yours now, and remain faithful to that assumption and see if the thing returns. If the thing is recovered, you have proved that you have found Israel (a portion of him anyway) and you know how to take him and clothe him in such tones of reality that you can bring him to the Lord, for the Lord is your own wonderful consciousness.961 ¶32

When you say: “I AM,” that is the Lord. Go tell them I AM hath sent you. So when you walk in the feeling “I am so and so,” it is not seen as yet, but that is something you are bringing to the Lord, and the more you feel it to be real, the more natural it becomes. Then it clothes itself in external facts, but the external fact is not the truth of it. Truth and fact oppose each other. Truth does not depend upon fact. Truth depends upon the intensity of your imagination. Therefore, if I actually am intense about it, that is true. I might tomorrow find a corresponding fact to bear witness – but, as I said earlier, let me not continue in that assumption and the fact will fade, proving it was not reality at all. Reality was in my assumption, and so truth depends not upon fact, but upon the intensity of imagination.961 ¶33

Then you will understand the drama when truth faces what is called fact or reason, and when asked: what is the truth – truth remains silent. He would not answer because fact or reason thinks that a true judgement must conform to the external reality to which it relates. If I say: “Aren’t these lovely?” and I mention something that no one present can see, you say my judgement isn’t true, for if it isn’t on something on the outside. Then what I say has no reality. I must be suffering from some illusion. If I persist in it, and you cannot see it, then it is hallucination.961 ¶34

But I know from experience that I can take an illusion, and through the medium of an illusion I can relate myself to reality or “Is Real” by walking faithful to what you call my illusion. I simply assume a state knowing I have found it; it is scattered in the nations of the world and finding it in myself as a desirable state, I appropriate it. Walking faithful to my appropriated state I gradually become it. Disentangling myself from that state eventually, I cease to be it, for that which requires a state of consciousness to embody itself cannot be embodied without such a state of consciousness.961 ¶35

When I know that the whole thing depends upon my appropriation of the parts of Israel to bring Jacob to my Father, then I will start to do it, and then my talents will run from five to ten and to twenty, and finally when I have all these talents I will be worthy of being a friend. When I have been faithful in a few things, he will make me Lord over much. Then he will tell me: “I no longer call you servant. I call you friend, for you did what I commanded you. Now, having done what I commanded you, you are my friend indeed.”961 ¶36

We will walk in that association for a while, communing with the deep, knowing the deep of self is my real being that men call God. I won’t see him as another. I will commune with him as though he were another, and he and I will talk across that invisible state just as though man spoke face to face with a friend. For after this invisible state when I commune with the deep is reached to a point of complete satisfaction, the last seal will be broken. He will break the seal and reveal me as his son, and when I see him and look into his face he will be just like me and I will be like him.961 ¶37

Then you will know the mystery of the Epistle of John: “Beloved, what manner of love.” Just imagine what love God has bestowed upon us that we should be called the Sons of God. And then, although at this moment, that I feel it from the deep, I don’t quite know what I am like or what he is like, yet I do know this much: that when I see him I will know him. And why will I know him? Because I’ll be like him. I will look right into the mirror of my own being, and realise it was for that purpose that I, the Father, embodied myself as man, hoping that eventually he would awaken and become a conscious being, moving completely from a passive reflector to a conscious cooperator in my kingdom.961 ¶38

So, man gradually moves from the passive state to the active state, and the process is the servant, the friend, the Son.961 ¶39

Tonight’s title is “The Mystery of Forgiveness.” The glory of Christianity is to conquer by forgiveness. We are so apt to attribute our ills and our troubles to outward causes, to our environment, to the conditions that surround us, to things—desirable things lacking, or undesirable things that are present—while all the time the real cause is sin. Now, sin is simply “missing the mark.” You have an objective and you haven’t realized it, and after a while you’re frustrated…that is sin. The gospel teaches that all ills, all troubles can be traced to sin.957 ¶1

Now let us take the story as told us in the Book of Mark: “After John was arrested, Jesus came into Galilee, preaching the gospel of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel’” . Now this drama takes place in the individual. This is not something on the outside; it’s all on the inside, after John was arrested. So we read the story of John, this is John the Baptist, who wore camel’s hair and a leather girdle and did violence to his appetite, living on locusts and wild honey, believing that he could acquire merit by this violence to his body, to himself. As millions today really believe…if I can restrain these impulses and I do this, that and the other, well then, I’m acquiring merit and this will get me into the kingdom of heaven after this state of mind in us is arrested. Having tried it, having gone on, say, an extreme vegetable diet—no meat, no fish, no fowl, no not even eggs, no liquor, no tobacco—and I think by these restraints that some being on the outside is seeing my goodness, and will simply chalk it up in my favor…and here, I’m doing violence to my being. Then a man goes through that and discovers that’s not the way and arrests that state of mind, arrests it within himself. He doesn’t criticize others for indulging in it or for practicing it…leave them alone. But you the individual who has gone through it, you realize that’s not the way.957 ¶2

So, “After John was arrested” then comes the new man, one that is waiting in man to be awakened, to be born. Then he makes the proclamation that the kingdom of heaven is at hand. But he puts a condition now, “repent and believe in the gospel.” He is the gospel; this is the pattern man. He has experienced scripture, experienced it in detail, and he knows that he is the central figure of scripture. So Jesus now interprets the Old Testament with himself as the very center of it. Now, to the rabbi that is not merely shocking, that’s blasphemy! For he said, “In the volume of the book it is written about me” . “Everything said, all the things prophesied were all about me.”957 ¶3

Now he calls himself the “Son of man.” You will never find this title on the lips of anyone outside of Jesus, and you’ll find it scores of times in the gospels.957 ¶4

Now, they bring him a paralytic. Well now, a paralytic need not be a physical being that is incapacitated; you could have a paralysis of business where the merchandise is not flowing. If it does not flow and become alive, there will be bankruptcy, and therefore you’re dead as far as your business is concerned. You could have a paralysis in your social world where you’re now ostracized, you’re not invited as you were, and then all of a sudden that can continue and then you are not the being that you were, there’s a paralysis. You can have a paralysis in the art world where a man loses inspiration. The painting isn’t coming, the poetry isn’t coming, the writing isn’t coming, the architecture isn’t coming. If it is not coming, there is a paralysis there. Now this being represents this paralysis in our world. So all the miracles are parables, and a parable is a story told as if it were true leaving the one who hears it to discover the fictitious character of that parable and then learn its meaning and apply it. So they bring him a paralytic and he said to the paralytic, “Your sins are forgiven” . Well, the scribes and the Pharisees who heard this statement said, “Why does he speak thus, its blasphemy. Who can forgive sins but God alone?” And he discerning their hearts said to them, “Which is easier, to say ‘Your sins are forgiven,’ or to say ‘Rise, take up your pallet and walk’? But that you may know that the Son of man has authority on earth to forgive sins—I now say, ‘Rise, take up your pallet and go home’” . The man rose and went out, and they had never seen anything comparable to it.957 ¶5

Now, how do I put that into practice as an individual? What am I called upon to do? He started off by saying, “Repent and believe in the gospel.” Repentance and faith are the conditions of forgiveness. I can’t forgive without repentance. Repent means “a radical change of attitude, a change of mind, a reversal of my thinking, or a revision of my thinking, or a reformation of my thinking.” I need not go down to the root, I can change a portion of it, but I must change my attitude. A change of attitude will then be repentance. If I can actually change my attitude towards anyone in this world, I can forgive them.957 ¶6

So someone stands before me and he is unemployed. He is a family man…he has not only himself to support, but he has a wife and he has a family and he’s unemployed. I represent that man to myself as one who is gainfully employed, and I persuade myself that he is gainfully employed. To the degree that I am self-persuaded he becomes employed. Now I need not the man’s consent or the man’s permission or his knowledge that I am doing what I’m doing. I see the need and seeing the need, and moved by this authority within me, I simply act as the Son of man is called upon to act. Well, if I do it and I get the result that I desired then I have found who the Son of man is. Now, the Son of man is Christ and Christ is God. Well, I didn’t pray to any outside God, I didn’t go to any individual and ask them for help, I simply tried it. I did what I believe should work. Having interpreted scripture correctly, I tried it and it worked. I tried it again and it worked. Then I kept on trying it and it kept on working like a charm. Well, if it works, then I know who the Son of man is.957 ¶7

So are we not told, “Do you not realize that Jesus Christ is in you? Test yourselves and see.” We’re called upon to make a test…to test ourselves and see. I trust that you will realize that we have not failed to meet the test. Now this is Paul’s letter to us, the 13th chapter of 2nd Corinthians, and he’s calling upon man to test himself. For in him is the Son of man, and the Son of man is the title most often used by Jesus of himself. Yes, he confessed that he was the Christ. He confessed that he was the Son of the Blessed; he confessed that he was the Son of God. He also confessed that he was God, that “He who sees me sees the Father. How can you say, ‘Show us the Father’?” . So he said, “I am the Father” and so the Son and the Father are one. He confessed these, but the title most often on his lips and only on his lips is that of the Son of man.957 ¶8

So the Son of man has authority to forgive sins. Well now, you can forgive sin. And sin is simply a man missing the mark. You don’t ask the man’s permission, you don’t ask his consent, he doesn’t know what you’re doing, but you are moved by some emotion. Instead of sympathizing with him and keeping him in that state, you empathize with him. You do it in your own Imagination. Having done it in your Imagination, you’ve found out who Christ is…and Christ is your own wonderful human Imagination. There never was another Christ and never will be another.957 ¶9

So, the cry on the cross, “Father, forgive them, for they know not what they do.” Here is one asking forgiveness for what they are doing to him. Well, you are doing it to your own wonderful human Imagination every time you misuse it. So I misuse my Imagination by indulging in some unlovely thing concerning myself or another, that is a misuse of Christ. So I am saying, forgive them, they don’t know what they’re doing or they would not do it. So I’m crying out to my own self to forgive every man for his misuse of the being that I am; for I am in you just as you are in me. We are one and our Imagination is this one universal Christ. So, “Father, forgive them!” the cry on the cross.957 ¶10

Well, this body is the cross. There is no other cross that he bears. He became man that man may become God. So while he’s here, I’ve proven where he is; I have proven that he is my Imagination. For what did I do but represent the individual to myself as I would like to see him in the world and I persuaded myself that this representation was true, that it was real, and in time it became real. Well, he doesn’t know that I did this so there is no praise, no thank you. I don’t expect any thanks for it. My thanks is to see the law work. Well then, if I see it work I know who I am, that I am he.957 ¶11

So this is the paralysis, the paralytic being that was brought into his presence. Anyone who is missing the mark is paralyzed, he’s frustrated. But he invariably blames outside causes and he points to his environment, he points to conditions round about him, he points to things…always things. These things may be, as I said earlier, desirable things that are not now present, they are lacking, or undesirable things that are now present in my world. But still they are things. But that is not the cause of man’s ills, not the cause of his troubles; the real cause is man’s sinning…he is missing the mark. After a while he’s frustrated and frustration is sin, because frustration is simply missing the mark.957 ¶12

So the glory of Christianity is to conquer by forgiveness. If I can practice it morning, noon and night, I’m putting into practice what the whole story of Christianity is all about. While I am here on this earth I have an authority, my authority is to forgive sin while waiting for that moment in time when I will fulfill in myself the sacred history of Israel, and bring it to climax and bring it to fulfillment in myself. When I do, I will know that the Bible is all about me; it was not written about any other, just about me. But who is this me, Neville? No, my own wonderful human Imagination. It was all written about Christ and Christ is my Imagination; Christ is the Son of man that is my own wonderful human Imagination. There is no other Christ. So this is forgiveness and throughout the scripture it is all about forgiveness.957 ¶13

Peter said to him, “Lord, how often must I forgive my brother, as many times as seven times?” He said, “I do not say seven times, but seventy times seven” …in other words until it happens. It is an endless number. You are self-persuaded that the thing is done. If you are self-persuaded, forget it; you will see the evidence in your world. But until you are self-persuaded of what you’re doing you haven’t yet succeeded in forgiving. Now, to forgive is also to forget. Man cannot forgive and not forget. So as Blake said, “In heaven the only art of living is forgetting and forgiving.” There is no other art. In hell everything is self-justification; there is no forgiving and no forgetting.957 ¶14

So when our priesthoods of the world forgive you and meet you on the street an hour later and still remember your confession, they haven’t forgiven at all. They have not represented you to themselves as the woman or as the man that you would like to be; they see you as the one who confessed. Well, that’s not forgiving, because it’s not forgetting; and where there’s no forgetting there is no forgiving. So when I see someone who is gainfully employed, you forget he was ever unemployed. You represent him to yourself just as you want him to be. Well, how often, Lord?—seventy times seven. Doesn’t really matter how often he sins and becomes frustrated…practice the art of forgiveness and go through life simply forgiving every being in this world, for they’re not really to be condemned.957 ¶15

They are in states and the state is the thing, not the man. So a man falls into a state and that state is undesirable. He didn’t know he’s falling into it. He could be persuaded to move into it by what he reads in the paper and he reacts to things that he shouldn’t. Nevertheless, he falls into a state. Well, the state is the thing. You lift him out of the state by representing him to yourself as being in another state, and you persuade yourself of the reality of this other state in which your friend is placed. So you’ll see, if you do it this way, there’s no condemnation. A man has to be in the state of violence to commit violence. He has to be in the state of anything to express that state. So if the state expressed is undesirable, it’s the state, not the one who is in it. He who is in it is the agent expressing the state. Well, if you know this, you will not condemn anyone. If he is in an undesirable state, you represent him to yourself as being in a desirable state. And to the degree that you can persuade yourself that he is—forget all the past, how long he’s been in that horrible past state—he will come out of it and find himself expressing the state that you represented to yourself that he is now occupying.957 ¶16

So the story…all these miracles are parables and they’re simply conveying a certain story. Well, the story of Jesus Christ himself is an acted parable. It is an acted parable, the whole story from the beginning to the end, dramatizing God’s plan of redemption. Well, if you see the story and know that now that is an acted parable, well then, one day you are going to experience that parable. But when you experience it then you know the reality of it. The whole thing will erupt within you, like a flower erupting upon a vine and you will know the truth of the gospel. For he took the entire Old Testament (there was no other story) and having read the entire Old Testament, he then interpreted the Old Testament with himself as the central figure. Well, that simply shocked every rabbi in the world who heard it, for that’s not what they were looking for…that’s not the Messiah. They were expecting something entirely different from a normal man moving on the streets of the world, not educated, not anyone to hail, not anything. But all of a sudden, it happened in him, and being familiar with the Old Testament, which was the only scripture, he realized “Well, this is what is taking place in me.” And then he begins to tell it.957 ¶17

Those who followed him were also the uneducated as told us in the Book of Acts…that John and Peter began to do fantastic things in the name of Jesus. The Sanhedrin, the great leaders of the day, stopped them and with their great political power threatened them and told them never again to teach in the name of Jesus and not to mention anything concerning Jesus. Then they said to those who would stop them, “Whether it is right in the eyes of God to listen to you rather than to God, you must judge; for we cannot but speak of anything other than what we have heard” . So, we have heard it, we’ve experienced it, what else can we talk about?957 ¶18

If the whole vast world rose tonight and told me that what I am saying is misleading and that I must no longer talk about it, well, how could I ignore what has happened? I could no more deny what has happened to me than I could the simplest evidence of my senses, I couldn’t. I know what I had for dinner tonight, but that is not as graphic in my mind’s eye as the unfolding of scripture within me. That happened back in 1929, but here in 1959 the dramatic scenes began to unfold. In the short interval of 1,260 days they all unfolded. They are more indelibly impressed upon my mind than yesterday’s meal. I couldn’t tell you what I had yesterday…it doesn’t interest me. I ate, I know I ate, and I know that I read, and know that I studied, I know that I lived a normal life, but I couldn’t tell you the details of yesterday. But I can give you the details of these dramatic scenes as they unfolded within me, all from scripture. So how could I now deny them? I can’t deny that anymore than the simplest little evidence of my senses. So Peter and John said, “If it is right in the eyes of God, you be the judge. I cannot do other than speak of what we have heard and seen” and so they went through life forgiving.957 ¶19

Forgiving was simply putting into practice repentance and faith, for repentance and faith are the conditions of forgiveness. I repent by simply changing my attitude, reforming the being before me. You are unemployed? Well now, not in my mind’s eye. You are gainfully employed. You’re missing your mark in life? You haven’t found your goal? Not in my mind’s eye, you’ve found the goal. Now, to the degree that I’m self-persuaded, you should conform, for I have a new form for you, a new state. You should come into that state if I am faithful to that state and faith is simply remaining loyal to unseen reality. The world hasn’t seen it as yet, but I’ve seen it. So this unseen reality I am loyal to it. I will not violate this pledge: I pledge myself to remain loyal to a state relative to you or to myself. And to that degree you should conform to this state if I am loyal to it. But repentance came first, because it meant changing or reforming what I saw with my senses. In my mind’s eye I changed it.957 ¶20

Well, if it works—and I have all the evidence in the world that it does work if we the operant power will operate it—well, if it does work, I have found Christ. And there is no other Christ because “By him all things are made, and without him was not made anything that is made” . Well, if this thing is made and made without effort, made without appealing to anyone in the world, it just happens, yes, they can reflect and say, well, it happened in this way, that way and the other way, and give all credit to the means because the cause remains hidden. The cause was in the mind of someone, in one’s Imagination, so that was the hidden side, the real cause. Now when it begins to unfold they will look at the means that was used in order to unfold it and objectify it, but that was not the cause. The cause remains hidden because Christ is hidden. Who sees your Imagination?957 ¶21

So, he is the unseen being in the midst of us. “You know him not. There is one in the midst of you, one within you whom you do not know, whose very buckles you are not worthy to untie” . Here is the one who will one day actually baptize you with the Holy Spirit. He’ll be so satisfied with what he’s accomplished in you that he’ll actually come down in fullness and possess you and wear you as a garment. Then you and he are one.957 ¶22

But we are invited in the earliest gospel, which is Mark, to start practicing repentance. This comes after the outer man is arrested, when I no longer think I can get into the kingdom of heaven by doing violence to my appetites. Someone will say, you can’t smoke and get in. I’ve heard these arguments, “Can you imagine Jesus smoking?” Well, I see him smoking all day long…everyone who does…who else do you think is doing it? Can you imagine Jesus eating meat? Well, everyone who eats meat, that’s Jesus. There is nothing but Jesus; there is nothing but God in this world. Can you imagine him doing this, that and the other? Well, any man who does anything, that’s what Jesus is doing, so “Forgive them, Father, they know not what they do.” They’re doing violence to me because they don’t know who I am. But forgive them for whatever they do to me. Eventually, I will not give up, I’ll persist to the very end, and I will awaken in them. When I awaken in them, we are one, we aren’t two.957 ¶23

So this is forgiveness and if you’ll practice it you start with repentance and it’s simply a lovely change of attitude. Change it towards anything that is undesirable, and then represent to yourself what you would like in the place of what you see. Now, can you believe in the reality of what you have done in your Imagination? So you have the two conditions and you’ve met them: One is repentance and the other is faith. To believe in this rearrangement of your mind and to really believe in it, that’s faith, in the rearrangement which is repentance. Now these two conditions will result in forgiveness and it’s always the forgiveness of sin, it’s nothing else. The cause of every ill in the world, of every distress, of all the problems in the world is nothing more than sin. It has no outer cause; the cause is sin. And you’ll find it all through the Bible: “Your sins are forgiven. Your sins are forgiven. Your sins are forgiven.” Well, they’re all different requests. One came paralyzed, one came talking adultery, one came and it was dead, and no matter what it was, he said, “Your sins are forgiven.” He represents them to himself as they would like to be seen by themselves, and persuaded himself that this representation was true, and they became exactly what he in his mind’s eye believed them to be.957 ¶24

Well, having found the Son of man and knowing that the Son of man is Christ Jesus, then one should expect that all that is said of him in scripture one should realize, one should experience. For if you can prove by this drama that you can actually change the life of one person in this world, without his consent, without his knowledge, and change it into the ideal state that you know he would like, or she would like to be, you only need one. If you do it once, you’ve proven who Jesus Christ is, who the Son of man is. Now everything said of the Son of man who is Jesus must be experienced by you. When it’s experienced by you, well then, who are you but God the Father? So he said, “Who sees me sees the Father.” Oh yes, in the world of men I am the Son of God, I’m the creative power of God, the wisdom of God. But “I came out from the Father and I came into the world; again, I am leaving the world and I am going to the Father” . I return to myself having come into the world, with all the limitations imposed upon me, and proven who I really am, with all the limitations, and then I take off the limitations and return to the being that I am.957 ¶25

So the glory of Christianity is to conquer by forgiveness…that’s the glory. Hasn’t a thing to do with your giving fortunes to the world. Foundations will give two million, ten million, fifty million…wonderful! Let them all give it, perfectly alright. But that doesn’t do a thing for the individual in his giving of that. Let him take an individual and change the individual in his mind’s eye and see that change take place in his world. Then he should know who he is. But if I have all the millions in the world and I give it to charity and give it impersonally, that’s not it. God is a person and we are treated as persons by God.957 ¶26

Let no one tell you that God is not a person. I tell you God is a person. You stand in the presence of the risen Lord and it’s man: “Thou art a man, God is no more, thine own humanity learn to adore” . So I say, you will one day actually stand in the presence of the risen Lord and it’s man. Infinite love yes, but man. So don’t think of God as some over-soul, some impersonal force; think of God as man. He actually is man and that’s why you are man: he became you. Now he’s raising you to his glory, to his love, to his power, to his wisdom, to all the things that he is.957 ¶27

So you practice forgiveness. That’s the first thing in the earliest gospel, the Book of Mark, that man is called upon to do. These are the first words of Jesus. And after the outer man is arrested…well, I know in my own case I was seven years a strict vegetarian, teetotaler, a celibate, and all when I was in my twenties. Here, when the sap of life is running rampantly in my body for expression, and because of my own frustration in my first marriage, which was like a living hell, I then assumed the vows of celibacy. For seven years that was my vow. No meat, no fish, no fowl, no liquor, no smoking. I thought I was acquiring merit. One day I discovered I wasn’t acquiring any merit so I arrested John. I arrested that attitude of mine within me and then did everything I had not done in seven years without any self-condemnation, without any self-blame. Then here came this marvelous unfolding of the entire story of Christ within me. So when I speak to you I speak not from theory, I speak from experience. I tell you what I know that I have experienced. I have experienced the entire story as recorded in the gospel of Jesus Christ. It’s the most dramatic thing that one could ever imagine, and it happened so suddenly, so unexpectedly.957 ¶28

So tonight, when you go out you practice forgiveness. And you start with a simple change of attitude, that’s repentance. Believe in the reality of that change…that’s faith. Remain loyal to that unseen reality. That’s your real trust, your real faith. Walk in that state as though it were true, and in a way you do not know, you could not devise, it becomes true. Let no one then call you up to say “when?” It’s not your concern as to when…you’ve done it. I imagine it so to be, I am still imagining it so to be, I will continue to imagine it so to be until what I have imagined is externalized in my world. And so I’m not concerned. Don’t ask me any questions, I’ve done it! If I’ve done it, well then, let it come into being in its own fullness of time. It’s not for me to do it.957 ¶29

Today a lovely little booklet came to my wife to comfort her in her present distress and the back page was…one of the little thoughts recorded in it was from Thoreau. If one would advance confidently in the direction of his dreams—just advancing confidently in the direction of his dreams—what he imagines will come to pass. “If one would advance confidently in the direction of his dreams, endeavoring to live the life which he has imagined, he will meet with the success unexpected in common hours.” Just imagine that was Henry Thoreau. I have a dream and then I advance confidently in the direction of my dream, endeavoring to live the life that I have imagined, dwelling in it, though reason denies it and my senses deny it, I will then meet with the success beyond that of common hours. So here was this glorious concept that Henry David Thoreau gave to the world. And this lady and her husband sent it off today as a little comforting thought to Bill. But it was quite an impressive thing…in fact, the entire booklet…but this last one was by Thoreau.957 ¶30

So, if in heaven the only art of living is forgetting and forgiving, we might just as well start practicing that now on earth. So we go forward simply putting it into practice. It costs nothing and only takes a moment of one’s time, but it actually costs you nothing to do it. Because you don’t sit down and burst a blood vessel trying to do it, you simply imagine that all things are possible to one’s Imagination and you imagine it done, knowing that Imagination is God, that is Jesus Christ. Well, if that is Jesus Christ and I’ve imagined it and believed in the reality of what I’ve imagined, it should come to pass; because all things are possible to God and my Imagination is God, the only God. So if I imagine it and I do not swerve from what I’ve imagined, it should come to pass.957 ¶31

Well now, in your letters not only your mystical experiences which are the most glorious things ever but things concerning forgiveness, share that with me…how you took someone who was in great need. That need could be anything. It need not be financial need, it could be a physical condition, it could be a marital condition, a family condition, whatever it is, and then you resolved it. When you resolve it without their knowledge or consent and you get results, then write me about it. Write me that I may share it with those who are present and encourage all by our mutual trust. Now let us go into the Silence.957 ¶32

About fifteen or maybe twenty years ago, I heard the Archbishop of Canterbury speak at Trinity Church in New York City, which is at the head of Wall Street. That is, I heard him and saw him on TV; I did not attend the service. And he took as his theme that great benediction of Paul, taken from the last verse of the 13th chapter of II Corinthians, “The grace of the Lord Jesus Christ and the love of God and the fellowship of and participation in the Holy Spirit be upon you all.” And he treated it beautifully. He’s a cultured, educated man, but he treated it on this level, and they all loved it. It was perfectly wonderful. If they only knew the Benediction!955 ¶1

From time to time when I go to dinner at other people’s homes, if they have the custom of saying grace before dinner, sometimes I am asked to say grace. Well, I will invariably use this benediction. I don’t explain it. If I explained it to them, they would be mortified! For here, this most elaborate benediction of Paul is a description of an experience which was the central fact of Paul’s life. This is the center of the work, for he was pursued by the Great Lover. In spite of his resistance, in spite of his evasions, he was found. And then this is what he said in his benediction; he wishes every person in the world to have this experience. For this is God’s method of regeneration. It is not spelled out, but this is God’s method of regeneration. Let me quote it again, “The grace of the Lord Jesus Christ and the love of God and the fellowship and participation in the Holy Spirit be with you all.”955 ¶2

Now, let us go into the story and find out what he means by it. Mary wonders, “How is this thing possible, seeing that I know not a man?” And the Angel said to her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the child to be born will be called Holy, the Son of God.” Here he tells us the theory of supernatural conception, how it’s done. The power of the Most High he equates with the Holy Spirit, and in his benediction, now, he is wishing us to have this experience . . the experience of Mary.955 ¶3

So, the office of the Holy Spirit is that the sons of God, by union with their Father, may by His grace become their own father. That is what he is asking for everyone in the world. If you would actually transcend this level and enter what is called “the Kingdom of Heaven,” or the New Age, you do it with the body you wear here, and you can only do it by a complete transformation and a radical transformation, which is brought about through union with the Father. And he tells us, the Father is all Love. “And love of God” . . that’s the Father. He emphasizes the Holy Spirit as the office by which this union is brought about, as told us in the story of Mary: that “the Holy Spirit will come upon you, and the power of the Most High will overshadow you.”955 ¶4

Now the power of the Most High is called Christ Jesus, for we are told, “Christ is the power of God and the wisdom of God.” “Who touched me? For I perceive that force” . . that creative power . . “has gone out of me,” because someone touched him. Here is an actual creative act. On this level, it offends people, but on the highest level it is the most radiant, glorious, ecstatic event that you can ever conceive of, for you are being lifted up to an entirely different level. On this level, it would seem immoral, incest, and here, the story is telling us, if we know the story as one should know it, that he who came out of his mother, as you are told in the story, was her Husband. He was his own father. “I and my Father are one.” For, did he not say, all things were made by Him, and without Him was not one thing made that was made?955 ¶5

So, here, who then is Mary? Are we not Mary? Are we not the emanation of God, from whom God hid His face only for a moment, for a short while? As we are told in the 54th chapter of the book of Isaiah, “Sing, O barren, and those who have not borne. Break forth into singing. You have not been in travail, for your Maker is your Husband; the Lord of Hosts is His name.” So, here we are the “barren ones.” We haven’t brought forth the Promise. The Promise was a son. That was the Promise made to Abraham, the beginning of it all. And man waits and waits and waits, and he gives up in despair, because he hadn’t brought forth the son.955 ¶6

Now he tells us the time has come, and when it came, then there is a method, a definite method, by which it appears in the world, and the Great Lover finds you, and in spite of your evasions and your resistance, you are now one with Him. There is union between the Father and the Son, for He is going to make the Son one with Himself. And this union is an embrace of love, so he incorporates the three states: “and the love of God” . . he puts that into the benediction. And Love embraces you. That is, by the office of the Holy Spirit, who impregnates you, for you fuse with the Father, and you become one body with Him. That fusion is oneness. You put Him on just as you would a garment. As you are told in Scripture, “All who are baptized into Christ put on Christ.”955 ¶7

So, the first event recorded in the Gospel, after the prelude of the mission of John, is that of baptism. This is the baptism. So we are told as John is coming to the end of his picture: “He on whom you see the Spirit descend and remain, he will baptize you with the Holy Spirit.” Here is a secret. He tells you it’s a mystery. “He will baptize you with the Holy Spirit.” He is the Holy Spirit. Therefore, He is the one who impregnates you. He impregnates you with an embrace after you have actually answered correctly, which is: Love is the greatest thing in the world. So, he incorporates into the benediction, “and the love of God.” He starts off with the Son first, then he comes to God the Father, and calls it Love, and then he comes to the Holy Spirit, and he calls that now, “participating in the Holy Spirit.” And he calls it a fellowship, a union.955 ¶8

So, here, if I wish you this, I could not wish you anything greater in the world, for if that wish was granted tonight, I could then prophesy whether you remain in this world or depart from this world, it will still be “thirty years” from that moment of the wish being granted, when you are embraced and there is union with the Father, and thirty years later you are going to actually bring forth the sign of your “birth from above,” and in just a few months following that you are going to bring forth the consciousness of being God the Father. So, it takes thirty years from the wish being granted, and so the Great Lover is seeking and calling us, one by one, in spite of our resistance and our evasions. He said, “I hid my face from you for a short, short while, but now I will give you my everlasting love, and will never take it from you again.” So, “Sing, O barren ones. Break forth into singing, you who have not borne, who have not been in travail.”955 ¶9

So, here, this wonderful benediction that people, taking it on this level, have no concept of the depth of it . . what Paul is really wishing for everyone in the world; for he ends the benediction, “with you all” . . not just a few. May all have this experience. He is describing an experience that was actually fundamental. It was basic in his life. That changed his entire world. He never knew the Old Testament until this experience took place, and then, in the fullness of time, it broke forth, and then he understood what happened to him thirty years before.955 ¶10

I know, when it happened to me, I only made a note of it. I did not understand the experience. And true knowledge is not merely experience, but the understanding of experience. I pondered it and talked about it. I told others about it. They pooh-poohed the idea, “That was a vivid, vivid dream, Neville.” All right . . to them a vivid dream. I still kept it alive in my mind’s eye and pondered it, and I lived with it, and thirty years later, to the month, it erupted. And that embrace that took place thirty years before, which was an impregnation from my Father, unfolded within me and I discovered, I AM my own Father! I AM the Father. He gave Himself to me. That is the purpose of God: to give Himself to man directly, without an intermediary . . just directly.955 ¶11

So, these three mentioned in this benediction are one. This is not what the churches talk about . . about three persons; this is simply one. These are three offices: one is the creative act, one is God the Father, infinite love in unthinkable origin . . you can’t conceive of the origin of it, and then here is the Son, the one who actually is brought forth who discovers himself to be his own Father! So, you speak of these mysteries in the Scripture. How can a man be his own father? How can he be his father’s father? All these questions are asked in Scripture, and if this benediction is accepted and realized by anyone here tonight, I can prophesy for you, should you remain in this world for thirty years or should you depart this world, it will be thirty years between the acceptance of it . . the fulfillment of it when you are embraced and then the expression of it. And then you will know you are God the Father! So, in the end there is nothing but God the Father . . nothing but God!955 ¶12

So, here, this simple, wonderful statement of all of his benedictions . . I would say, every letter of his always has some blessing . . begins with it, or he ends with it, or maybe beginning and end. But this is the most elaborate of all. So, in my own case, I will always say it, but I never explain it. If called upon to say a blessing at grace, I will always use this, and they say, “Isn’t that wonderful; that’s Scripture, and therefore that’s nice.” And they all say, “Amen,” and we start to eat, not knowing what I am asking for them. But this story of Scripture, if really understood, would shake the entire structure of those who call themselves so proper and so altogether right, because the whole thing is one grand sex act, but on an entirely different level . . an entirely different level.955 ¶13

A few years ago, a book came off the press telling of the inside stories of the prominent people of Europe at the turn of the Century, in the days of Victoria. Well, she had quite a son; he was quite a boy who got around. And so it was rumored that he was living with the Duchess of . . I won’t mention her name, but it is in the book. You can always find it in the book. And he was living openly. Everyone knew he was living with the Duchess, but the Duke could do nothing about it because, after all, he was the Prince. And some nosey lady went to Mrs. Patrick Campbell, who was very prominent in those days . . she was an actress, accepted in all the circles, and told her that she had heard that “our Prince is living with the Duchess. Isn’t that a horrible thing?” She was blaming the Duchess. And Mrs. Campbell said, “I don’t care what they do, so long as they do not do it in the street and frighten the horses.”955 ¶14

Now, she would understand this benediction, Mrs. Campbell would. Others would simply be like the one who gossiped and told her about it; they were so completely disturbed that this man was living openly with the Duchess. So, when one knows the inner side of the story of the Bible, you see the whole thing as one grand creative act: that the Father actually has union with His sons, that the sons may be the Father! And they are called one by one into such a union. “I will call you one by one, O Children of Israel.”955 ¶15

And one by one are called, and they are embraced after they have actually fulfilled their place by answering correctly: What is the greatest thing in the world? You are in the presence of the greatest thing in the world; you are in the presence of God, and God is Infinite Love. And Infinite Love asks you the question. Well, you can’t think of anything but Love in His presence. You answer, Love. Then He embraces you, and that is ecstasy . . sheer ecstasy.955 ¶16

So, when you are sent, then, back into the world, you tell only what happened to you, but you don’t understand what happened to you. You are as innocent as the Virgin, and you can say with her, “I do not know; I know not a man. How could I possibly . . I was embraced by Infinite Love, but how can I have a child, seeing that I know not a man?” And, then comes that moment for delivery when suddenly you bring forth the child, and you are as surprised as anyone could be, because you didn’t know all along in these thirty years that you were pregnant. And so, it is said that “He began his ministry when he was about thirty years of age.” It is thirty years from the moment of the impregnation . . not thirty years physically, because that is not when you started. You started at that moment when you were impregnated by God the Father.955 ¶17

And thirty years later you bring forth the Son, which is your Self, but the Son is going to prove in the not-distant future that he is the Father, for five months later . . in my own case 139 days later . . you discover you are God the Father, because His Son stands before you and calls you, Father. And you know without any uncertainty that he is your son, and you also know that he knows you are his father.955 ¶18

So, everything is just perfectly told in Scripture, but it is all adumbrated. It is all foreshadowed. It is not spelled out in detail, any more than Paul’s benediction is spelled out in detail. To say that this is his description of an experience is really to go a little bit far, because is it really described? Here, we are asked, “The grace of the Lord Jesus Christ and the love of God and the fellowship and participation in the Holy Spirit be with you all.” Why, that is an experience of Paul. But I can’t really call that a description of the method by which he actually brought forth the child. He does say in his letter to the Galatians, “When it pleased God to reveal His Son in me, then I conferred not with flesh and blood.” So, the Son came forward. He doesn’t tell us it took thirty years, but Luke tells us he was about thirty years when he began his ministry.955 ¶19

And here we find that this is all based upon baptism, and that is the baptism of the Holy Spirit. For, “There is one coming after me who will baptize you with the Holy Spirit.” No one tells you what that baptism is, and they think it is simply going to church when a child is an infant and putting water on it in the name of the Father and the Son and the Holy Spirit. That’s a shadow. It conveys nothing concerning the deep mystery.955 ¶20

And, yet, millions of us . . I was baptized when I was simply three or four weeks old. My mother insisted that my son, when he was two, should be baptized or he wouldn’t go to heaven, and she took that literally on this level. I said, “Mother, if it pleases you, I’ll take him to church this coming Sunday, and we will baptize him.” So, we did. He was two years old. It pleased my mother, because she said he could not go to heaven, should he die now – “What’s going to happen to him? He can’t get to heaven unless he is baptized.” She didn’t know what baptism meant.955 ¶21

The baptism is union with the Father. That’s baptism. Until one is actually embraced by the Father and actually has union with the Father, he doesn’t have the Seal impressed upon him of the Father, so he can’t bring forth the Father’s image. So, here, he brings forth that Father himself! Not a likeness . . he comes forth as the Father. And time proves that he is the Father.955 ¶22

So, here, when you read any portion of Scripture, know you are actually looking at a mystery. Paul uses the word mystery twenty times. He tells you it’s a mystery. The whole thing is a mystery, but he doesn’t explain it. I am trying my best to explain to you, not based upon any theory, but based upon my own experience; for if I would come and speak with authority, I must speak from experience. They say, “He speaks not as the Scribes and the Pharisees, but he speaks as one having authority” . . because he is speaking from his own personal experience. Now, you have an experience; you don’t quite understand it. Wait for the fullness of the time for that experience to flower, and then you speak with authority.955 ¶23

I had no knowledge, no concept, for what that union meant. I felt the union. I was embraced; we became one . . Infinite Love. So, I actually put on, like I would a garment, the Being who embraced me, and the Being who embraced me was Love. But I didn’t understand it until thirty years when He erupted within me, and then all that He embraced me and contained within Himself, for the story is His story, and as He embraced me, He simply transferred to me His story that I would unfold within my own being and become as He is. So, the birth had to be just as His. The Resurrection had to be just like His. The discovery of David had to be just like his. The ascent into Heaven like the fiery serpent had to be just like His. The descent of the dove was just like His, because He impressed me with Himself. And that was giving Himself to me!955 ¶24

For, “all things bring forth after their kind,” so that the end is always like the origin. And here was the origin; so the end had to be just like the origin. For this is a basic law set up in the beginning: that all things bring forth after their kind. So, if He impresses me with Himself and I fuse with Him, when I bring Him forth, it has to be exactly what He is.955 ¶25

So, I say to anyone: I can ask for nothing greater for you than that which is contained in this benediction. You will find it in the 14th verse of the 13th chapter of II Corinthians, “The grace of the Lord Jesus Christ” . . and grace means the gift . . unearned, unmerited . . the gift of God Himself; that’s the grace, because grace comes through Jesus Christ . . “and the love of God” . . he brings that in because he is telling you exactly how it is going to happen; you are going to stand in the presence of Love, and you are going to use His words from the 13th chapter of I Corinthians, for these are His words: When asked to name the greatest thing in the world, Paul answers, “Love,” so he brings in, “and the love of God.” John tells us, “God is love.”955 ¶26

Then he brings in the office of the Holy Spirit, which is the impregnating one, but it’s all one; the three are one. You are standing in the presence of one Being, and then you are embraced, but all these things are present: the gift is there, which is “the grace of the Lord Jesus Christ,” Love is embracing you, so the “love of God” is present, and then the actual impregnation is present, which is the Holy Spirit, for “the Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore, that which is to be born of you will be called Holy, the Son of God.” Well, when the Son comes out in this form, the Son then blossoms into the Father, and he is God the Father.955 ¶27

So, this is the story of that simple, wonderful benediction which you can read in just a matter of seconds, and I would ask you to commit it to memory, and if you are ever invited to say grace, just say it. It takes just a matter of ten seconds to say it. And then they will all join with you and say, Amen, and you need not explain it to them, because they would be shocked just like anyone else is shocked when they hear Mrs. Patrick Campbell’s reaction to the Duchess.955 ¶28

So, here, we take this same theme, and put it now on this level. I was embraced, and then I brought forth the nature of the One who embraced me. So, now, you put yourself into a mood of empathy with someone that you want to help. Get into the mood. Wouldn’t it be wonderful if she or he or they were this, that or the other? And bring them before your mind’s eye, and wouldn’t you normally, naturally embrace them because of their good fortune? Wouldn’t you congratulate them? But I personally am given towards embracing people, so it’s not difficult with me to embrace anyone. I embrace them because I feel like it. I just want to do it. So, I embrace, and then feel the thrill that they have told me their good fortune, and the first reaction is to embrace them because they have just told you of something marvelous about them.955 ¶29

Well, take the same technique, and bring them into your mind’s eye; put yourself, first, into a mood of empathy, not sympathy . . empathy. You are rejoicing with them. And then, as they tell you, and in your mind’s eye you listen to it, then embrace them, and feel the thrill that is yours because they have accomplished their objective in this world. I can do that with male or female equally.955 ¶30

In fact, when I embrace men publicly . . my father, I always kissed him. I didn’t care; I wouldn’t go in behind the door to kiss him. If I came to the store at any time of the day . . and here I am, a man with my children . . I would embrace my father and kiss him. Always to me that was the most natural thing in the world, and he expected it. If I met him on Fifth Avenue, I always kissed my father. It wasn’t strange. It wasn’t something that . . well, you had some restraint about it. I always did it. And, here, I meet my friends on Fifth Avenue, Broadway, any place, and I embrace them.955 ¶31

I went down to see a friend off the other day to the Orient. He was gone for several weeks. And here was Charley waiting for me, and we had about twelve others coming to have cocktails to see him off. When I came to the door, he expected it and I wanted to; I embraced him and kissed him. He’s a man a few years older than I am. And one man coming down . . I had never seen him before . . said, “What’s going on here?” He thought that was a strange thing to do. Not to me . . it isn’t strange, because I love people. And male or female, it’s all the same to me.955 ¶32

So, in my own case, I can practice this easily because it’s natural with me to empathize with someone . . to feel a thrill because they really have what they want in this world. And when I feel myself working to that point, it’s like a real creative act; wouldn’t it be wonderful? And then at that moment I embrace them and feel the thrill for them . . not for me, it’s for them. But at that very moment, I have imparted to them all that I am feeling. They’ve got to bring it forth. They will bring forth into their world what I was feeling when I embraced them, just as I brought forth what my Father felt when He embraced me.955 ¶33

So, He embraced me, and I was carried beyond any concept in the world that concerns ecstasy. You can’t conceive of the ecstasy. And that’s what He felt for me. He was actually within Himself . . all that He had He gave me. It was His purpose then to give me Himself, and the method by which I would unfold that Self that He gave me, and it was a definite method. First, He would awaken me within my grave . . my own skull, and then I would come out, and the symbols that He foretold in Scripture would surround me. And, then, I would go one step further and discover my Fatherhood . . that I am the Father. Not looking to a father; I AM the Father. I AM He. Then comes one more and one more, and all these unfold because they were all contained within Him. And when He embraced me, He gave me the method by which they would unfold within me.955 ¶34

So, here, this night, this simple, simple benediction . . and I can’t ask anything greater for you. If I asked this night that you be . . well, you name it, it would pale into nothing compared to this. If you wanted to be a billionaire . . all right, so it’s a billionaire, and maybe you’ll leave it tomorrow for someone else to spend. And maybe you’d want to be famous in this world and have all the papers talk about you and your pictures, and then fade tomorrow. Well, this cannot fade. This is forever! So, could I ask anything greater for anyone than this benediction, and quote it sincerely, meaning for them? But he included all people in the world, “with you all,” said he, as he closed the benediction.955 ¶35

But tonight you can put it into the most practical manner and use it lovingly for everyone that you meet. Fall in love with anyone that you meet . . just fall in love with them, and then you don’t have to meet them socially or go out with them. Just love them, because behind the mask there is your brother. Behind every mask is your brother who is in Eternity, and you are going to do it for him. And, so, you embrace him here. And, then, one day our Father will embrace him, and he will become the Father. He can’t volunteer for it. He’s running from it. The whole vast world is running from it, but the Great Lover will find them, one after the other. And when He finds them, in spite of their protest, He embraces them. And then, in the interval of time . . that pregnancy lasts thirty years . . they will bring forth the Son, and then that Son will only reveal to him Who-He-Is, and he will have confirmation of that 139 days later. He is the Father.955 ¶36

And, so, when you read it, that “He on whom you see the Spirit descend and remain, he it is who will baptize you with the Holy Spirit.” And, so, everyone incorporated into that Body becomes the One who is doing the impregnation, for he is the Father! After incorporation and then the “birth from above,” from that moment of the “birth from above,” he is part of that creative power of God, who is used in the impregnation. So, everyone is coming, one by one, and we will all then be used in that one Body, for “There is one body, one spirit, one lord, one God and Father of all.”955 ¶37

You know, our great poets, they tell this in their own marvelous way, and it is so hidden. I daresay that everyone present has seen “Julius Caesar,” and you’ve read it . . those who went through high school, undoubtedly you read “Julius Caesar.” But you have pictures, and I have seen the play on Broadway a few times; I have seen it on the screen, and I had occasion to look up something in “Julius Caesar” this past week. So, I took my Concordance on Shakespeare, and I said I could find what I am seeking in the first act, the second scene. So, I started, and then my eye fell upon a simple little speech of Caesar. And here, what we are talking about tonight . . these are the words of Caesar as Shakespeare put them into Caesar’s mouth: “Forget not in your speed, Antonius, To touch Calpurnia, for our elders say, The barren touched in this holy chase, Shake off their sterile curse.” They “shake off their sterile curse.”955 ¶38

So – “Forget not in your speed, Antonius, To touch Calpurnia” . . for Calpurnia is Caesar’s wife, the “barren one.” She was barren. So, do not fail to touch her . . “for our elders say, The barren touched in this holy chase, Shake off their sterile curse.” Well, isn’t that the student of the Bible? All great poets are students of the Bible, and they are inspired to tell it in their own way: so, here was this statement put into the mouth of Caesar. If you could but touch . . well, the Father touched me, and then my barrenness came to an end, for I brought forth the child, and he was simply taking the 54th chapter of Isaiah and putting it into his own wonderful words in the story of Caesar.955 ¶39

Now, let’s go into the Silence.955 ¶40

26-Jul-1968 San Francisco Truth can never be told so as to be understood and not be believed. But to unravel from the truth of Scripture, the interpretations placed upon it is really quite a task, for people think in terms of the end of the world when they think of the end. That is not what Scripture teaches. When I speak tonight of the end, I mean your end, the individual’s end, in the journey, when he leaves this world of death and enters the world of Eternal Life. Tonight I will share with you what I have experienced – what I know from experience. I am not theorizing. I am not speculating. If it is in conflict with what you’ve been taught, I will not apologize. It doesn’t really matter. If you’ve been taught to believe that there will be an end, and the whole world will blow up, then that’s your problem at the moment. That is not my vision. My vision is that God became humanity – every child born of woman; and no one can fail, but no one. And God rises in man individually, and there are signs of the end of His journey through this world of eternal death.952 ¶1

The Old Testament is a prophetic blueprint of the life of Christ. When I use the word “Christ” I am not speaking of a little Christ on the outside of you. If there be any other Christ, other than that Christ who is crucified within us, who now and continues to rise in us individually, he is a false Christ. And blind teachers speak of Him as coming from without. I tell you, He comes from within. And when He arises from within, He rises as you – not something coming from without – He rises as you, and you will know that you are Christ. And Christ is God the Father. There are signs, but it comes suddenly upon you – no shadow to let you know it’s going to happen tonight or tomorrow. No, it comes like a thief in the night. You never know. No one knows the other; no one knows the day – only the Father, the One who is rising within you. But no one knows, other than He who is rising. He erupts within you suddenly, and you are He.952 ¶2

Now, here we are told, in the last chapter of the book of Daniel, the voice is speaking to him, and it tells him: “If your name is written in the book, all those whose names are written in the book, they are the redeemed.” Daniel asks the question, “How long to the end of these wonders?” And he answered, “A time, two times, and half a time.” When he tells Daniel, Daniel says, “I heard, but I did not understand;” and he said to Daniel, “Close the book and seal it until the end.” So the book is sealed – completely sealed – until it erupts within us.952 ¶3

Now, what on earth? He doesn’t tell him when he starts to count. It is a time, two times, and half a time. The Ancients looked upon a year as a time, and the Ancients thought a year to be 360 days. So, three times three hundred and sixty, and half of a time, which would be a hundred and eighty, comes to one thousand two hundred and sixty days.952 ¶4

We find that in the 11th chapter of the book of Revelation. When the witness comes into the world, he will prophesy for one thousand, two hundred and sixty days. But it begins, as we are told in that chapter, with the birth of the Child. “And she brought forth the child, and the child was caught up to the throne of God, and she fled into the wilderness, and all things were prepared for her by God for one thousand, two hundred and sixty days.” The Old Testament does not tell us when the count begins, the New tells us when it begins. It begins with the birth of the Child.952 ¶5

Now, believe me, I am telling you what I have experienced. I had no knowledge that this thing was so literally true. I was born and raised in a Christian environment – a Protestant environment. I was taught to believe that almost two thousand years ago a unique experience took place and they tell it as secular history – that a woman called Mary, not knowing a man, conceived by the Holy Spirit and brought forth a physical child. That’s what they tell you. The child rose and became a teacher and taught in the world. That’s what I was taught, at least. And his name was Jesus. May I tell you? It is not true! I will tell you the story as it actually takes place, as I experienced it.952 ¶6

May I tell you that you individually, male or female, you are Mary, and birth to Christ must give if you in blessedness for now and ever more would live? Until Christ be formed in you, well, then, you remain a man of flesh and blood, going through all the horrors of the world in this world of death. You are to bring forth God, and that is the sign of your own birth as God, for “unless you be born from above, you cannot enter the Kingdom of God.” No one can.952 ¶7

And this birth, which I was taught as a child took place two thousand years ago – yes, it took place two thousand years ago, but not as I was taught it. I’ll tell you exactly how it takes place.952 ¶8

You are walking this earth as you did this day. You least expect it, because you were taught – as I was taught – it took place two thousand years ago. And you go to sleep as I did in 1959 in this city across the street at the hotel called the Sir Francis Drake. I spoke in the morning to an audience of maybe a thousand people. It was an open meeting – no charge, a voluntary effort, and a thousand came. The morning of July the 20th 1959, this is what happened.952 ¶9

On Sunday – this was the 19th – a friend of mine joined me for an early dinner at the hotel at 5:00 o’clock. We went upstairs and I called Beverly Hills to speak to my wife and daughter, and he was a friend of my wife and daughter; and we simply spoke. He was working at the Fairmont as a checker. He said, “I have to go early because I have to be up early to check the waiters in and the food in.” So he left early, and I retired. I must have been in bed – oh, before eleven.952 ¶10

It was a normal day, just like today, and at four o’clock in the morning a vibration is in my head that I have never felt before – the strangest vibration. Every bone in my head is rattling, and I entertained this thought. I thought, “Well, now, this is it,” meaning – this is my exit from this world. This must be a massive hemorrhage as they describe a massive hemorrhage. Instead of that, I found myself waking. Here I am, waking – waking, but when I completely awoke, I am in my skull, and my skull is a tomb. It is an actual tomb, and I am in my skull, and the skull is sealed. There is no opening. I am fully awake, as I have never been awake before – as though I had been sleeping for unnumbered centuries, and now for the first time in this long, long sleep, I am awake. I arose, believe it or not – I am not a little tiny thing, I am the same being that I know myself to be, and I rise, and I stand within my skull. Here is this little thing – I only wear a seven hat – so it’s not this. It’s a skull, it’s my skull, but I awaken within it. I am fully standing in my skull, and I know I am sealed in.952 ¶11

But I also have an innate knowledge and I know that if I could push the base of my skull, something would give, and I did. I pushed it and something rolled away, leaving a little opening. And I took my head and pushed it at the opening and squeezed it through – inch by inch; and when I got this much out, I then pulled the remaining portion of me out of my skull. And here, when I got out, for a few seconds I was on the ground. Then I rose and looked back at that from which I had emerged. It was this body. It was ghastly pale, and the head was turning from side to side as one in recovery from a great ordeal. I looked at it, and here I am standing, and then the most unearthly wind – you can’t describe it, it’s a peculiar wind. You hear it, it sounds like a hurricane. It sounds like some peculiar storm. For a moment, I thought it originated to my left, so I turned from the body that was going this way – just the head – and looked over to the corner. As I did so, thinking, “Is it coming from there?” it is still in my head, but it is divided. It is here and it’s still in the corner. I looked back – I could not have been diverted more than a few seconds – and the body is gone. It disappeared, but in its place sat my three elder brothers. My oldest brother Cecil sat where the head was. My second brother Victor sat where the right foot was. My third brother Lawrence sat where the left foot was. They do not see me. I not only see them, I can read their thoughts. Their thoughts are objective to me. They are as objective as you are. Whatever they think I can see it, I hear it and see it. But to them, I am invisible; I am not present.952 ¶12

My brother Lawrence was the most disturbed by this peculiar, unearthly wind. He got off the bed where the body was – but the body’s gone now. He started towards the same corner because he thought it came from there. He made not more than one or two steps when his attention is attracted by something on the floor, and looking down, he announced, “It is Neville’s baby.” My brothers Cecil and Victor said, “How can Neville have a baby?” He doesn’t argue the point. He lifts the infant wrapped in swaddling clothes from the floor and places it on the bed. I am still invisible to them and I lift that infant wrapped in swaddling clothes – lift it up in my invisible hands, far more powerful than any hand in this world, and this heavenly smile breaks upon its face as I ask it, “How is my sweetheart?” To me, it was the most glorious infant ever conceived, and I said, “How is my sweetheart?” And it broke into the heavenly smile, and the whole thing dissolved.952 ¶13

That is the sign – the first sign. You start counting from there now. This happened on the morning of the 20th of July, 1959 when the woman in me – which is the woman in every one which is called in Scripture, “Jerusalem from above,” “Zion;” this is the Great Mother that brings forth to freedom. You start counting from that day.952 ¶14

I’ll give you the next event. It was the sixth day of December of the same year, 1959. This time I’m back in my home in Beverly Hills. A vibration similar to this started, but strangely enough, it is not at the base of my skull – it’s at the top of my skull. It increases in intensity, and when it reaches the apex of intensity, I felt my head explode. As it exploded, here I am, seated in a modestly furnished room, and there, leaning against the side of an open door and looking out on a pastoral scene, is my son David of Biblical fame. There is David! And there is no uncertainty as to the relationship between David and myself. It’s David, and I am his father, and he knows I am his father, and he also knows he is my son. I am looking at him, drinking him in. You’ve never seen such beauty – well, you can’t describe the beauty of David. And while I am feasting upon my son, a lad of about 12 or 13 – the whole thing dissolves.952 ¶15

Turn the calendar, now to the 8th day of April 1960. Again, I retire without any thought in mind that something is going to happen this night. I didn’t know what the next sign was. I knew these two had happened, but I didn’t anticipate them because I was never taught them. I didn’t see them in Scripture. I didn’t foresee it; it just happened. On the morning of the 8th of April, a bolt of lightning – out of the blue – it struck me, and split me in two from the top of my head to the base of my spine – and here I am, parted. Two halves of the being called Neville; his whole body is parted right down the entire spine – every little thing is split in two. At the base of my spine is a body of golden liquid, living light. I contemplate it. As I contemplated it, I fused with it, and then, like a serpent of spiral light, I actually moved up my entire body right into my skull. I went up like a spiral of lightning into my skull. My head vibrated as no one could conceive. It was just simply that everything shook as I got into that head. Every bone began to rattle. That’s the 8th of April.952 ¶16

Then for two years and nine months, no vision – a few, but not the important ones, then, came the morning of the 1st of January 1963 – on that morning, suddenly my head became luminous. There was no circumference; there was no limit – completely luminosity. And floating above me about twenty feet is a dove – a beautiful beige dove. But it’s floating; it is not flying. There is no motion of wings, no motion of the body – just floating as a duck would float on water. And here it is above me about twenty feet. Why I did it, I do not know, but automatically I raised my left hand and held this index finger. As I did this, the dove slowly descended upon my finger. I brought it to my face and it smothered me with kisses, all over my face, my neck, and my head. To my left was a lady – a lady, I would say, in her thirties – I would say, dressed in the Arab costume, and she said to me, “The bird,” – she didn’t call him a dove – “The bird – they avoid man, because man gives off the most offensive odor, but it demonstrated its love for you, he penetrated the ring of offense to show his love for you.” And then he came down to demonstrate it. Here is the woman talking and this bird is still kissing me, remaining upon me; and then the whole thing comes to an end.952 ¶17

Now, go home and compute it. The 20th day of July 1959 to the first day of January 1963 and it comes out to one thousand two hundred and sixty days. No matter how you try it, you cannot bring it out to one thousand two hundred and sixty-one or one thousand two hundred and fifty-nine – one thousand two hundred and sixty days. And this was written in Scripture one thousand years B.C. in the book of Daniel – confirmed and told us in the 11th chapter of Revelation when you begin the count. You begin the count of the one thousand two hundred and sixty days on the day of the birth of the Child.952 ¶18

Now, what is the child? The child is only a symbol of your birth from above. “And this shall be a sign unto you: you shall find a child wrapped in swaddling clothes and lying on the floor.” A sign! You didn’t bring forth a child – that – a sign, and the witnesses came to bear witness to the child.952 ¶19

Now, Scripture does not state that they were brothers. Tradition has it that they were brothers. You will find in the Encyclopedia Biblica that the three kings were brothers, they were brothers called the king of India, king of Persia, king of Arabia. Casper, Melchion, and Belshazzar. I do not say that everyone has to have three brothers in order to have them as witnesses, for I know from my own experience down south that many have had it who do not have brothers, but they have had their witnesses to the event.952 ¶20

Only in my own case, I was sent, and therefore I had to fulfill the pattern because back thirty years before it happened, back in 1929, I was taken in spirit into the Divine Assembly. I was first taken before one with a quill in her hand and a huge ledger – it was a woman – an angelic being. She asked me no questions. She simply looked at me. As she looked at me, she turned the ledger and with the quill in her hand, she either wrote my name in or checked it off, or she wrote something. That’s all that I could see.952 ¶21

From there, I was taken before the Risen Lord – Infinite Love. As I stood in His Presence, He asked me the simplest question in the world: “What is the greatest thing in the world?” And I answered in the words of Paul: “Faith, hope and love, these three, but the greatest of these is love.” At that moment, Infinite Love embraced me. Our bodies fused, and we became one body, one spirit. He who is united with the Lord becomes one spirit with Him.952 ¶22

At that moment I was one with Him, then I was taken before Infinite Might – the same being, a protean being – it’s God, but God Almighty. And here, He said to me, “Time to act,” as He sent me into the world.952 ¶23

I had no idea that it would take thirty years between that moment in July of 1929 and July 1959. Again we are told: “And at the age of 30 he began his ministry,” and you think it’s a man. No, the one taken into the body – incorporated into the body and sent − must fulfill that pattern. He is the Pattern Man sent into the world. He tells it as it unfolds in him. Others then follow. It doesn’t have to be the identical pattern. From that pattern, you unfold. Every one unfolds. I’ve recorded it just as it happened to me.952 ¶24

So, I tell you, these are the signs of the end. It hasn’t a thing to do with the world coming to an end. You and I entered this world, the world of death, and God in His Infinite Might, Who became us, awakens within us, and these are the signs of our departure from this world.952 ¶25

For God was, in the beginning, a father. If God was a father, and God became me for the purpose of actually becoming me – giving Himself to me – well then, I must be a father! Then where is my son? Where is my son, if I am a father? It’s David. That is what I’ve been sent to tell the whole vast world: that they have been misinformed as to the Son of God. Jesus Christ is God the Father. He’s not God the Son, he is God the Father; David is his son.952 ¶26

David is set up in the beginning of time and actually interwoven in the skull of man. One day it explodes, and he who was interwoven in man stands before him and calls him, “father” in fulfillment of Scripture – the 89th Psalm. “I have found David, and he has cried unto me, Thou art my father, my God, and the Rock of my Salvation.” In fulfillment of the second Psalm: “And I will tell of the decree of the Lord,” – this is David speaking – “He said unto me, Thou art my son. Today I have begotten thee.”952 ¶27

Now we are told in the most fantastic chapter possibly in Scripture – and this is the third chapter of the book of Ecclesiastes and the 11th verse is considered the most difficult for any scholar to unravel. Now listen to it carefully: “And God has put eternity into the mind of man, yet so that man cannot find out what God has done from the beginning to the end.” He has put eternity into the mind of man.952 ¶28

Well, then, what is this that He has put into the mind of man? The word in Hebrew is Olam. We can spell it in English: O-l-a-m. You go to these cemeteries in the Hebrew world and you’ll see “Beth-olam,” the House of Eternity – no hope of resurrection, the House of Eternity – eternal house. Some call it “the world.” The King James Version translates the word “Olam” as “the world.” The Revised Standard Version translates it as “eternity.”952 ¶29

But here is the meaning of the word. In the 17th chapter of the first book of Samuel, the word appears three times, verse after verse. And here comes King Saul, the choice of man. Here comes David, who is the choice of God, and David appears, and the king is enamored with the beauty and courage of this youth. So he turns to his lieutenant, Abner. He said: “Abner, whose son is that youth?” And Abner replies, ‘As your soul liveth, O King, I cannot tell.’ He said, ‘Inquire whose son the stripling is.’ No one knows. Now comes the stripling, youth, David, with the head of Goliath in his hands, and he stands before the king – and he turns to the youth David, and he said, “Whose son are you, young man?” Now the words “youth,” “stripling” and “young man” are defined from the Hebrew word, “olam.” The word “Olam” means a youth, it means a stripling; it means the young man.952 ¶30

What did God put into the mind of man? Did He not put David? Did He not put His son? “He so loved you, He gave His only begotten son.” He put David into the mind of man, that youth; and when your journey is at an end, and you depart this world of eternal death, there’s an explosion within you and only in the end do you know what God did. He so loved you; He gave Himself! For David is His son. Now when David, God’s son, calls you “father,” then you are God! There’s nothing in this world but God – nothing but God. So, here concealed – God put it into the mind of man, but so that man could not find out from the beginning to the end what God had done. Only at the end will he know what God has done. And, then, the brain explodes, and before him stands this heavenly, heavenly youth – David.952 ¶31

Now, who would tell me a man born in 1905, in this year that I am the father of one that Scripture describes as having been born and lived one thousand years B.C.? Now, isn’t that nonsense?952 ¶32

Now, listen to the words in Scripture: “And Christ said to those who listened to him, ‘what think ye of the Christ? Whose son is he?’ And they answered, ‘The son of David.’ And he said, ‘Why then, did David in the spirit…’” – listen to it carefully: “…in the spirit, call him, My Lord.” If David thus called him, “My Lord,” how can he be David’s son? “My Lord” is the term used by every son of his father; he always referred to his father as “my Lord.”952 ¶33

He is telling you in the same, wonderful, mysterious way who he is. He is God the Father, and His only son is David, and David called him “father.” He found him. Everyone who finds David is God the Father.952 ¶34

I don’t care what pigment of skin you have this night – I tell you, you will find David, and he’s a blond, blue-eyed lad. The blackest man that I know in this world – and I was born and raised among Negroes – tonight is the father of David and he lives in Los Angeles, and his name is Benny Gould. He had the identical experience that I had. I said, “Benny, be honest with me. Tell me, what does he look like? Define him for me.” Benny painted the most wonderful word picture of his son David.952 ¶35

So I am telling you, it’s a mystery. God moved into the brain – into the skull of every man. Now you could take this skull of mine tomorrow, in the not-distant future, this little thing is going to die. It could be tonight, or come tomorrow. What does it matter when it comes? It will die. They will turn it into dust. But now, having had the last signs, I no longer am restored to life to continue this journey. I will instantly wear my body of glory – that heavenly body.952 ¶36

Those who have not had the experience will be restored to life, in spite of the fact that their body has been reduced to dust.952 ¶37

I can describe it, but I can’t explain the mystery. There is no death. A man drops here. He is instantly restored in a body just like what he was before, in a world just like this – terrestrial, to continue the journey, until he reaches the Signs of the End. And he matures there as he does here. He grows old there as he does here, and he dies there as he does here, to find himself once more restored to life to continue the journey. And he continues until the Signs of the End, and when the Signs of the End come – I have just described them to you; these are the signs of the end.952 ¶38

No, the stars will not fall. You are told in the 24th chapter of Matthew and the 13th chapter of Mark, when they asked him concerning: “What are the signs of your coming?” And he tells them: “As the lightning comes from the east and goes as far as the west, so will the coming of the Son of Man.”952 ¶39

Now, you read that and you think: What is this? Is it going to burn the earth up? No. That was foretold in the Old Testament, but not explained, any more than he explains it there.952 ¶40

The 14th chapter, the 4th verse of Zechariah: He stands upon the Mount of Olives; he’s on the Mount of Olives. It only appears twice in the Old Testament – in the 14th chapter of Zechariah and the 15th chapter of Samuel, and he tells you that the Mount of Olives will be split in two from east to west, and the one side will move northward and the other side will move southward; and that is the coming of the Son of Man. That is the day of the Lord, when you are split right down.952 ¶41

The whole drama takes place in us. This is the Mount of Olives, and the Mount of Olives is split from the top to the bottom, from east to west. One moves northward and one moves southward, and then the Son of Man is raised up like the serpent in the wilderness, right into Zion – right into Heaven.952 ¶42

Well, who would have understood it until it happened in some one? So, he said, “Seal the book – close it up until the time of the end.” And the time for the wonders to come to an end will be one time, two times, and half a time. Add them together: one thousand, two hundred and sixty days.952 ¶43

Who would have thought that this unfolding within a man – and this is told centuries and centuries ago – that even though we have changed the calendar – for we have a thirty-one-day month and a thirty-day month and a twenty-eight-day month and a twenty-nine-day month? But in spite of the change of the calendar, it comes at one thousand, two hundred and sixty days. And yet, the Ancients did not have this calendar. They took a year as twelve times thirty. There were thirty days to a month. So, three times three hundred and sixty days, and then a half of a year – a hundred and eighty days comes to one thousand, two hundred and sixty days. We changed the calendar. We have January with 31; and depending upon the so-called year – every four years there is leap year, we have a 28- or 29-day month. We go back to March the 31st; then we have April 30; May 31, and so on. But in spite of the division, and the change of the calendar, mine came out in this century to one thousand, two hundred and sixty days. Put it down. Make a note of it and then go home and check it. It is the 20th day of July 1959, and it ended on the first day of January 1963. If you add it up: one thousand, two hundred and sixty days.952 ¶44

So, He sent me into the world as the Pattern Man to unfold it and tell it, and tell everyone, these are the signs of the end of your journey.952 ¶45

When these signs appear, you’ve come to the end. Until they appear, you cannot die. The world will call you dead, but nothing dies. You are restored to life, and strangely enough, in a world terrestrial just like this, in a body that is new, but unaccountably new. If eyes were missing, or arms are missing, or feet are missing, they are not missing, they are restored and you are new – not reborn, no, not reborn – just new, about twenty years of age, and you continue the journey in a world just like this: marrying, growing older and dying, just as you do here, until the end when these signs appear. When they appear, you are at the end.952 ¶46

So the appearance of the signs – no matter when you drop, you are clothed then in your heavenly body. It’s a body most glorious body that one could conceive. You can’t even envision it.952 ¶47

I can tell you what I felt like. When I clothed myself in it only for that fleeting moment in ’46, before the event, I was given the privilege of tasting of the body I would wear when this little garment falls. It’s a body of light. It’s a body that has life in itself. And strangely enough, you don’t have to ask anyone how to use it. It’s innate knowledge. I didn’t walk − I glided. I didn’t need the sun, the moon, or the stars − any natural light. It was light unto itself. It illuminated as much as I wanted of the world that I wanted to observe. You could have increased the intensity. It is power. It is simply a body that is alive in itself. You are not an automaton. You are not some body that is animated from without; you are a life-giving spirit. And as I walked by, these who were waiting for me – blind, halt, withered –952 ¶48

We all know that when we discuss the Bible we are discussing the great mystery. It is not secular history; it is simply the story of salvation. All of the characters from the beginning, from Adam to Jesus, are states of consciousness. As Blake said in his Vision of the Last Judgment: “It ought to be understood that the persons Moses and Abraham are not here meant; these are only states as they were revealed to mortal man in that series of divine revelations as they are written in the Bible.” He claimed that he saw the entire plan, the play, God’s play. I have seen it in my visions, and as he said, “When you see it from afar, it’s like one man, and as you approach it is a multitude of nations. The one man becomes the many, all nations, all races.”951 ¶1

So here tonight, we will take a character, a very important character in scripture. We speak of the first five books as the Torah, the law. The dominant character—there is, naturally, Abraham, the beginning of all civilization—but the outstanding character is Moses. Here is an infinite state, an eternal state, Moses. I have read many interpretations of the name Moses…a play on the word Moses which means “to draw out.” But it doesn’t really. “I call him Moses because I drew him out of the water,” as we are told in the 2nd chapter of Exodus. But the word is the old perfective of the Egyptian verb “to be born,” that’s what the word really means.951 ¶2

There is something to be born, that’s Moses. Oh, I could take the word and do lovely things with it. It’s Mem Shin He. Alright, you take it and turn it backwards and it spells “name”…He Shin Mem. Take the middle out, Shin or Shem, put it first, Shema, which means “heaven”; so he is drawing out of heaven everything in this world. But that is not the importance of the name. It’s the old perfective of the Egyptian verb “to be born.” That’s what it means…here is something to be born.951 ¶3

Now we are told in the end of the Torah, the 34th chapter of Deuteronomy: “And Moses the servant of the Lord died and he buried him, that is, the Lord buried him; but no man knows the place of his burial to this day” . Because the grave is unknown, they cannot make a cultic site of it. Today the whole vast world, every prominent person tries to perpetuate his identity in some vulgar thing. In our country all the presidents do, and there are daily pilgrimages to their graves. Today undoubtedly in Washington, in Arlington Cemetery many want to carry flowers to the different graves of their heroes. I am told that there isn’t a day, seven days a week, that Kennedy’s grave is not swamped with flowers, people crying and praying. I know in New York City they go all the way up to Hyde Park to this, really, a mausoleum of Roosevelt. They go daily to Churchill’s tomb. And this is all dead.951 ¶4

So no one knows the burial place of Moses so that they cannot make a cultic site of him, because Moses is buried in man. It is to Moses that the whole plan of God was revealed. Moses represents in germinal form the whole future of Israel, the whole future of Israel. Now, an Israelite is not a descendant of Abraham according to the flesh but the elect of God of whatever nation. It is the elect that is Israel whether he be a Jew, a Christian, a Mohammedan. Whatever is the elect, that is Moses buried in man. In germinal form it is actually the whole future of Israel, and Israel simply means “a man who rules as God.” That’s what it means. The word Israel is a man who rules as God…not “in the place of.”951 ¶5

So the words are put into the mouth of this character called Moses. And he comes down from the Mount having seen the entire pattern of God’s plan. He turns to the people and these are the words, and he is quoting in the first-person, present, “I am”—these are the words now uttered by Moses—“I am the Lord, who brought you out of the land of Egypt, out of the house of bondage…you shall have no other gods besides me” . He has just revealed the name of God, and the name of God is I AM. There is no other God and no other God exists besides me. He is not saying I, Moses, am the Lord. “I am the Lord, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods besides me.” These are the words put into his mouth.951 ¶6

Now he does all the powerful things, all called signs. He called them plagues; they are called in scripture the signs. The Lord said, “Take this rod and with it you do all the signs. And Moses took the rod of God” . The rod is the rod of God. Then the Lord said, “Put upon it the fiery serpent. Put it as a pole and the fiery serpent upon it. Every one who sees it, were he bitten”—were he ill, distressed—“he is healed if he sees it” . Now, all of this is beautiful imagery and yet literally true when man begins to unfold within himself this pattern.951 ¶7

Now we’re told, he could not enter the Promised Land, but Joshua, filled with the spirit of wisdom, entered the Promised Land and the people followed him. Well, the word Joshua is the Hebrew for Jesus, same word. Joshua is Jesus, the identical word spelt the same way; one is Anglicized, one is Hebrew. So Joshua enters, but not Moses. Moses is in germinal form what unfolds in Joshua. Joshua means “Jehovah saved” and Jesus means “Jehovah saved.” And the word Jehovah in scripture is “the only Savior.” “I am the Lord your God, the Holy one of Israel, your Savior…and besides me there is no savior” . So here is Joshua if you speak of it in Hebraic form, and here is Jesus if you speak of it Anglicized, same meaning. So, it all unfolds in Joshua. He is the spirit of wisdom. Well, Paul tells us in his first letter to the Corinthians, “Jesus Christ is the power God and the wisdom of God” ; therefore, if he is the wisdom of God and Joshua was filled with the spirit of wisdom, then who is Joshua?951 ¶8

So here is his glorious mystery unfolding within us, and Moses is simply the representative in germinal form of the whole future of Israel. Israel is the elect…one being pulled out, one by one by one…then that term begins to erupt within man and everything that is recorded in the signs unfolds in man in the most literal sense. Who would think that that imagery of a pole and a fiery serpent on it was literally true? And I tell you from my own experience it is, it’s literally true. Everything said about him you are going to experience, and that’s how you enter the Promised Land…the Promised Land, not here on earth.951 ¶9

Everything here dies, everything dies. I don’t care how long you live, how much you own, you will all die in this world. But you’re destined to move into a land that is eternal in which you do not die. So, these things die yes, but there’s a germ in you that no one can find. They can’t find his burial place because he’s buried in man. He’s buried in Golgotha, and Golgotha is the skull of man, that’s where he’s buried. That rod is your own spinal column. That is the rod of God; down into generation, and then it is reversed and turned up into regeneration; down into division and it’s turned up into unity.951 ¶10

And there is only one being, there’s only one God. He appears because he is a protean being to be unnumbered nations and races and people. In the end, he gathers himself one by one into the one body, the one Spirit, the one Lord, the one God and Father of us all…yet without loss of identity. You will know yourself to be God, and yet I will know you and you will know me. We all know each other, but not in this violent state. All this will be over, and we all return to the unity of being; and yet, that unity is made up of [...], all brothers in that state.951 ¶11

So Moses declares the name of God. When you ask for anything of God, ask in his name. If I would this night ask for wealth in the name of God, I must not have any other gods, so I can’t turn outside to any other god. I can’t say “I am” and point there. And if that’s his name forever and forever, I can’t point outside of self. Well then, how would I ask for wealth when I’m in poverty? I must dare to assume I am wealthy. The ultimate [...] in scripture as we read it in the five books called the Pentateuch or Torah is between Jehovah and Pharaoh; in our language, faith and doubt. I must dare to assume I am the man that I want to be, though reason denies it, my senses deny it. I must dare to assume it, and walk in the assumption that it is done. Then I am actually calling upon God and conjuring what I am assuming, which is wealth. I must dare to assume that I am wealthy if that’s my objective.951 ¶12

If I want health, I must dare to assume that I am healthy, though the whole vast reasoning world tells me I have not a chance. Alright, so they tell me, but they are not my God. They tell me, but there’s only one God and his name is I AM. So I can’t point to that one and call him I AM. And if I point to him as the authority in my world, I’m transferring the power which belongs to God to an idol. “You should have no other gods besides me,” none.951 ¶13

So if I would call for anything in the name of God, his name is I AM forever and forever. If it is I AM, well then, I am…and I name it. For God is everything! “I kill, I make alive; I wound, I heal…I create the light, I form the darkness, and there is no god beside me” as we are told in Deuteronomy. He does everything; therefore, whatever I want I must assume full responsibility for what I am conjuring.951 ¶14

So I want to conjure health though everyone is against it and the wisdom of the world tells me I can’t overcome, well alright, I will dare to assume I am healthy. I am…and I name it, because the name of God is I AM and he has no other name. There is no other name.951 ¶15

This is the grand revelation that we have in our Bible, the 3rd chapter, the 14th verse of Exodus: “Go and tell them”—when they ask him, ‘What is his name?’—“just say I AM has sent you.” Any form of the verb “to be”…I will be, I am that, I am whatever you want. But any form of the verb “to be,” that’s my name. And so, to everyone…Moses is not a person as you are; it’s the eternal plan of God. Everything was shown him and he was told, “Copy it after the pattern that is being shown to you in the mountain.” The Revised Standard Version takes the preposition and gives it “on,” but the King James Version gives it “in.” And Strong’s Concordance tells it is “in.” Whoever wrote…but no one knows who wrote these books…they’ve only given us letters. We speak of the J manuscript, the E manuscript and the P manuscript. But who is E and who is J and who are these initials? We do not know. No authorship to any Bible, any part of the Bible. We do not know Matthew, Mark, Luke and John…we do not know, these are simply anonymous names.951 ¶16

But these are visions, revelations of the eternal plan of God: God became man that man may become God. That plan is contained in man, it’s a plan. So, Moses actually bares what has happened to himself to people for whom it has happened. And now this involves leading a group, we call it Israel, call it anything, leading a group into and through a common experience that will be new and perilous.951 ¶17

For I tell you, it is new. No one was ever born in this way, in the normal natural use of the word “being born.” It’s new, a new way. And no one was ever split from top to bottom and survived. No one living in this world or ours could ever claim on this level that he is the father of David of biblical fame. Yet all these things happen in man.951 ¶18

“I lead you into a new and perilous way.” And so, he calls a group, and he explains to the group what has happened to himself. It has happened to him, the pattern man—he is the pattern man—that it may happen to all who hear him with faith. Not everyone believed him, as you are told, when he led them through the desert. The majority of them wanted to go back; it was easier being in slavery in Egypt. And so, they didn’t want to go out.951 ¶19

It was so much easier to receive, well, a handout and to be a slave. Many a slave being freed feels ill at ease…he doesn’t want his freedom. He felt sheltered, protected when someone looked out for him. Now he’s bringing you out of that state into independence, that you don’t need anyone in this world.951 ¶20

He’s going to tell you who God is, and God is your own wonderful Imagination. There is no other God. And man feels afraid. He’s been taught to believe in some external and to that God he turned. And he felt…at least he turned to him anyway. Maybe God didn’t feel he should respond, but he felt he did his work. And that is not what Moses is teaching.951 ¶21

Moses tells you, “Turn to no other God. There is no other God besides me. And my name, the only God who will bring you out of slavery, is I AM. So let the man while he is enslaved dare to assume ‘I am free!’” And then have the courage when he is set free to go on serving the only God and no other God.951 ¶22

But he doesn’t promise you that it will be without peril, because man will drop back into his former way of believing, his former states, and think, well, maybe I’ve made a mistake. I better go back and bow before the little icon, and go to mass tomorrow morning because it may be the right thing to do, and do all these things on the outside because they may be the right thing. So Moses leads man to a certain state, but he can’t take them in. They have to take themselves in. He can’t take them into the Promised Land. He is the pattern in man, and that man that is buried in man is Joshua, it is Jesus, containing the pattern. The pattern erupts in man and everything said of Jesus Christ in the scripture unfolds within him.951 ¶23

He’s dumbfounded to realize that he himself is Jesus Christ. There never was another. It was only God and his pattern of salvation who buried that pattern in humanity. And then we hear the story; we either believe it or we don’t believe it. It’s entirely up to us. We can tell it.951 ¶24

So I say, he bares what has happened to himself to the people for whom it happened. It happened to him that he may tell it, for he saw it clearly on the mountain. The mountain is your own wonderful skull, that’s the mount of God. That’s the great Mount of Sinai where the laws are given, and then you come into the world and you tell your vision exactly as you saw it. He’s warned, “Do not alter it! Tell it according to the pattern that is being shown you in the mountain.” And so he tells it.951 ¶25

And then he comes to the end, and Moses the servant of the Lord dies; and he buried him…buried by God himself. This is the great secret of the seed: “Unless it falls into the ground and dies, it remains alone; but if it dies, it brings forth much” . So the pattern, like a seed, is planted in man that is the earth. This is Adam and Adam means “the red earth.” So this is that red earth with its blood, and in it the seed is put. And now the seed will take root and then unfold; and it unfolds according to the pattern. It has to come according to that pattern and the pattern unfolds within man.951 ¶26

The first eruption is to awake. The little seed when it first erupts, you know it isn’t dead any more; the minute a little stalk comes out, you know the thing is alive. He’s a God of the living, not the dead. So what seemingly was dead breaks; and that is man’s resurrection within himself. He awakes within his own skull where he was buried, and then he’s born. He comes out of his skull, actually comes out of it. And the whole vast story as told in the gospels unfolds before him, before his very eyes. The child which only symbolizes his birth is present. The witnesses to the birth are present. Everything as told in scripture unfolds within him.951 ¶27

And then, five months later, another eruption of this wonderful pattern within him and that second eruption is David. David stands before you and calls you Father. And David is God’s only begotten Son, as told in the 2nd Psalm: “Thou art my son, today I have begotten thee” . David stands before you and calls you Father, this beautiful lad of about twelve, thirteen years old. And that relationship between you and your son, I cannot describe it. It’s something you cannot describe, and yet there’s no uncertainty in you concerning this relationship.951 ¶28

Then comes the third. Now comes the serpent, and that happens four months later, making it nine months altogether. You are split by a bolt of lightning, and your whole body, from top to bottom, is completely severed…the lovely hymn of ours where it is cleft, Rock of Ages Cleft for Me…and it’s right down the entire body, from the top of your skull to the base of your spine. Then you see this golden liquid light and you fuse with it, and like a serpent, a fiery serpent at that, you go up like a coiled lightning, just like a bolt of lightning that was coiled, right up into your skull, and the whole thing reverberates. These are the first three acts of the unfolding of God in man-as-God. He lifts man up to his own being by this pattern.951 ¶29

Then comes a period of two years and nine months, and then comes the dove. The dove descends upon him and smothers him with affection, kissing him all over his face, his head, his neck; and a woman declares “He loves you”…the symbol of the Holy Spirit sealing, giving his approval to the unfolding pattern. The whole pattern unfolds within you. You can’t deny the experiences. So now you go and you simply share the experiences with a group. And so, he bares having experienced…he bares what he himself has experienced to a group for which he experienced it. Then he cautions them that I will take you into a new land. It’ll be new and it will be perilous, but I promise you, you will all have a common experience. Because we all differ in the world, the experience though related—it parallels that perfect pattern—no two will experience it in the identical manner.951 ¶30

But there are outstanding things you experience. When you meet David, whether your skin be as black as coal, you are going to meet a blond, blue-eyed lad. Yet he will call you Father, whether you be female or male. He isn’t seeing the garment; he is seeing that which has unfolded within you. He is seeing the God that is his Father. Now, whether you be male or female, when you reach that point, David stands before you and calls you Father, whether you be a Chinese, whether you be white, whether you be black, regardless of what pigment on the outside; because he does not see after the flesh, he sees the heart. He sees the Spirit as it unfolds. And God is his Father, so when he meets you, at that moment you are his Father.951 ¶31

So God gives himself to man. And there’s no way he can actually prove his gift to man unless God’s Son calls man Father…for God is a father. And this whole wonderful thing unfolds within us. So this is Moses…Moses, the old perfective of the Egyptian verb “to be born,” that’s the definition of the word. There’s something to be born. What is it?—God’s pattern of salvation.951 ¶32

So he shows it to him perfectly…and now, no mistake about it, the pattern must unfold. He has the perfect pattern. He himself doesn’t take you or me or anyone into the Promised Land; he reveals the pattern and Joshua takes us in. Joshua is Jesus, but not someone on the outside, no Jesus on the outside. Jesus must unfold as the pattern within me and I am he. Because David called him “my lord,” so David has to call you “my lord.” So he calls you “my lord,” and he called Jesus “my lord,” then you are Jesus.951 ¶33

And that’s the story. But man has gone completely astray and taught of outside lords, other gods, and there aren’t any other gods. “I am the Lord, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods besides me” . “I am the Holy one of Israel, your Savior…and besides me there is no savior” . And this is the story.951 ¶34

So tonight, to prove it whatever you want. Well, you say, I don’t want it for myself, I want it for a friend. You can prove it using the name of God, his name is I AM, but I want it for a friend, and I can’t say “I am healthy” for him. You can do it in this way: Listen as though you heard him tell you he’s never felt better in his life. Well, who is hearing it?—I am, that’s the Lord. That’s assuming it. Listen as though he tells you “I never felt better” and you respond, “I’ve never seen you look better,” all in your Imagination. Oh, that’s God. So you assume that he has never looked better, and he tells you, and you’re listening to him in your Imagination, and you hear him tell you, “I’ve never felt better.”951 ¶35

So he’s unemployed. Now you listen and he tells you, “I have the most marvelous job in the world, the most wonderful job!” and you congratulate him, you empathize with him, and feel the joy that is yours because a friend of yours is now gainfully employed. Who is doing it? The Lord is doing it. Well, how do you say the Lord is doing it? Well, who’s hearing it? I am—that’s the Lord.951 ¶36

So all day long, I am actually exercising this power but unwittingly, and bringing confusion in my world, horrors in the world. Then I rush to a church, drop on my knees, and pray to a God that doesn’t exist. He doesn’t exist! The only God is I AM…there is no other God. There never was another God. And so, you actually begin to believe this eternal story as told us in scripture.951 ¶37

Tonight, you can go to the top of the ladder, if that’s your ambition, right to the top of the ladder. I do hope your ambition is to have this whole thing unfold itself within you. That would transcend anything in the world. But there are those today that want to leave this world and leave behind them enough to maintain a huge mausoleum. There is no assurance that any of these things will survive.951 ¶38

Stalin survived, I think, nine years before they tore him down and changed Stalingrad to Volgograd. They are still tearing him down and chopping up and making dust of what he thought would live forever. Hitler, well, he wasn’t even dead before they started tearing him down, and yet he would have loved to see a thousand years of the Hitler reign…tore the whole thing down. This little fellow in Santo Domingo, and he had the whole city renamed for himself, Trujillo. It was called the City of Santo Domingo before he came in. He called it Trujillo and then he built this huge statue to himself. Well, they riddled him with bullets, and then pulled the statue down, and then tumbled it, made dust out of it.951 ¶39

But Moses you can’t do this to, because no one knows where he’s buried. They’re looking for him in the wrong place. He’s buried in the skull of man…that’s the burial place of Moses. And Moses contains within himself God’s pattern, God’s plan of salvation. The pattern, when it unfolds, it unfolds as the saved man, and the saved man is Joshua. It’s called Jesus in the New Testament…that is the saved man. The word means “Jehovah saved,” that’s all that it means. So he simply…as it unfolds…the pattern when it unfolds from the seed ceases to be a seed and is whatever it contained. The seed disappears, but the pattern unfolds into the tree. Well, that tree is Jesus, that tree is Joshua, and it is one with God who is the father of the seed. He and the seed are one.951 ¶40

So, in the end, there is only God, nothing but God. So you take it to heart and dwell upon it. I’ll be gone, but these words are true. You will never in eternity disprove them. Don’t change them. Don’t alter them; leave them just as they are. I am telling you what I personally have experienced. I was never taught it by a man. I never read it in a book. I never heard it. It simply erupted within me, the whole drama as recorded in scripture.951 ¶41

And having erupted I cannot contain it. I have got to talk about it and tell it to the very end when I close my eyes and depart this sphere, departing it forever. Everyone in whom it has not erupted will not depart this sphere. Though they seem dead, they will not be dead. They’ll be alive right here in this world, solid and real just like this, in an environment best suited for the work that is still to be done to bring about the eruption.951 ¶42

So I can say to everyone because that is true, set your mind fully upon this hope that it will erupt within you now in this sphere. Because it has to erupt for man to leave this world of sin and death, and enter the world called eternity…where man is now a being within himself, creating not by reason of anything on the outside. He now has life in himself. He’s not an animated body any more; he’s a life-giving Spirit. He is God himself.951 ¶43

So when you read these five books in the future, and I advise you to read them, don’t let anyone tell you that it is a myth. Oh, they tell you that morning, noon and night. They’ll take these glorious revelations of God and tell you it’s all a myth. No, they are not persons who walked this earth as we walk it. But these are eternal states, and because God is man, every state of God is personified. So Moses is that perfect state bearing all the pattern of God’s plan, and so when you meet that state you meet a man.951 ¶44

But it’s not a person as you are a person. It’s the eternal state containing the perfect pattern that God has for the saving of himself…he isn’t saving another. God risked and has to rescue himself—God became man that man may become God—and so having risked now he must rescue. Who, another? No himself. He risked dying, knowing that he had the power to die willingly and overcome death. And so he’s overcome death.951 ¶45

For man in this world dies…no matter how long you live everything dies. It appears, waxes, wanes and it vanishes, but everything. If you go at birth, for a moment it appeared, vanished, for whenever it appears, it still vanishes…corporations and countries. We speak of the great Roman Empire, and there was a Chinese Empire, a British Empire. We are living in the day when the whole British Empire in this century dissolved. A little tiny island is left, the size, I think, of New York State, when then the sun never set on the British Empire. And now, all you have to do is ride and go down [...] Street, because that’s all that it is today of what was the British Empire. You and I have witnessed it. So you and I speak of all these empires, they died too. And people die and dynasties die and all the great fortunes will die.951 ¶46

Today we speak of this one with a billion dollars, two billion dollars in private funds. Turn on the TV this morning and get the news at eight and they showed these two pictures, one of Hughes and one of Getty, and they both have as personal fortunes in excess of one billion dollars. The man said that this money they have invested at six percent would pay them $175,000 a day. What they have, invested at six percent…and you can certainly get six percent today on your money…would bring each in $175,000 a day, seven days a week. There’s no such thing as a five-day week with that money…$175,000 a day…and they can’t take it with them. And you, if you live long enough, and if you don’t have this or that wrong, will read the obituary of both of them. And this is life.951 ¶47

So why put your hope upon that? Put your hope upon this plan contained in Moses, buried in you, that one day will erupt and take you into the Promised Land. But when it erupts, it erupts as Joshua and Joshua is Jesus. And you go in as Jesus—not being led by him, you cannot be led into it—you go in as the one in whom it erupts. And it always erupts in Joshua, in Jesus, that’s the story.951 ¶48

If anyone stands before you and challenges you, you have my word, they don’t challenge me any more. They used to but not any more, because I speak from experience. Those who would challenge me could only challenge me if they had not experienced it. They bring their own prefabricated misconceptions of scripture, and so if they come, they’re just like babes really. They’re men without vision and that goes for the highest in the land, whether he be a religious leader, a political leader or the great intellectual giant. If they haven’t had the vision, it’s alright, they haven’t had the vision. And you cannot come to this conclusion without the vision unless you heard it from one who has experienced it.951 ¶49

So he bares what has happened to himself to those for whom it happened. And it always involves leading a group into and through a common experience that is new and perilous.951 ¶50

Now let us go into the Silence. Good night.951 ¶51

In Paul’s letter to the Romans he said that Christ was raised for our justification . That means when he rises in us—for “Christ in you is the hope of glory” —that we are completely justified in the sense that we are divinely acquitted for any part that we ever played on earth. It’s divine acquittal when he rises in us.950 ¶1

We were his servants and he was the dreamer in us. When he rises, he and the being who serves him become one, so we are told in the Old Testament in the Book of Daniel.950 ¶2

Now the Old Testament is a blueprint of the life of Christ in man…it’s a foreshadowing. Now here we are told in the last chapter of Daniel, “And many of those who sleep in the dust of the earth shall arise. And I said, ‘How long shall it be to the end of these wonders?’ and I heard him swear that it shall be for a time, two times and half a time. I heard it but I did not understand. And he said, ‘Go your way Daniel, for the words are closed and sealed until the time of the end’” . Now, when you read it you think of those who are in cemeteries or in grave plots of the world…but no. We are told in the 2nd chapter of the Book of Genesis, “And the Lord God made man of dust from the earth” . The bodies you and I wear are the bodies of dust in which the Lord himself sleeps; so, “Many of those who sleep in the dust of the earth shall arise.” I tell you, everyone will arise, because the Lord God is housed in everyone, and their departure from this little sphere that we call death doesn’t mean a thing. It’s simply like moving out of this room into another room. They’re still clothed in a body of dust from the earth. It is a mortal body, but the one housed in it that is dreaming the dream of life is the Lord Jesus Christ.950 ¶3

So we are told, “When will it be? How long for the wonders?—a time, two times and half a time.” Exactly 1,260 days from the beginning of the first wonder.950 ¶4

Now, here in our world we call ourselves mostly Christians. Of the 200-million of us, I would say maybe 190 million would consider themselves Christians. And yet we concentrate and put our attention on the pre-resurrected and pre-ascended Christ, which is not Christianity at all.950 ¶5

What happens to a little man as he walks this earth from the cradle to the grave is not important. Whether he plays the part of a lawyer, a banker, a baker, whatever part he plays, plays the part of the harlot that is not important in this world. It is the resurrection that is important, because the minute he rises in us then we are justified. For many a banker this night if judged by his actions—what he did behind the scenes that would impoverish unnumbered people in this world but he lives outwardly in a grand manner, yet behind the scenes he is the thief of thieves. Many a person who is selling armaments and making a fortune, and so he’s a grand man, but behind the scenes what is he doing? Nevertheless, no matter what he does or they do, they’re all justified when Christ the dreamer in them rises. When he rises, they are justified, exonerated completely, the divine acquittal. No matter what they dream and had to externalize it, he rises in us. As he rises in us we are one…we are the Lord Jesus Christ.950 ¶6

So we are told that God raised the Lord, and also shall raise us up as he did the Lord. Well, there’s only one being to rise in us and that is the Lord. When you say “I am” that’s the Lord…there is no other Lord. And he dreams in us and he dreams the most horrible dreams. The day will come that we will say with the poet Shelley, “He has awakened from the dream of life. ’Tis we who are lost in these stormy visions and keep with phantoms an unprofitable strife.” But the day will come all will awake, and when we awake we are one. It was only one Lord that fell, only one that can rise; so there’s only one body, one Lord, one Spirit, one God and Father of all.950 ¶7

So in that day…I know from my own experience when the voice said to me, “I laid myself down within you to sleep, and as I slept I dreamed a dream. I dreamed…” and I knew exactly what he was going to tell me, that he is dreaming that he is I. He’s dreaming that he is you. He dreams and he allows this fantastic thing and you are the servant. As we are told in Genesis, “You will go into a land that is not yours and you will be enslaved for the 400 years” . That is the cross body…Toph has the symbolism of a cross and it has the numerical value of 400. So here is the cross where we are dreaming. It doesn’t mean 400 years, actual years; it’s far, far longer than that. And then suddenly it comes upon us when we awaken. Who awakes?—the Lord in us awakes. Then we are exonerated, we’re completely forgiven for anything that we ever dreamed. Yes, even the Stalin’s and the Hitler’s and every being in this world, completely; because all things move for good because the dreamer is moving it forward…adjusting everything as he moves forward. So everything will prove itself in the end to be right.950 ¶8

So here this night we as Christians should actually begin in the end, and we should dwell upon the fact that Christ is risen. Even though in us he may not yet be risen, we must dwell upon the fact that he did rise and continues to rise in all. As Paul said, “Those who preach that the resurrection is past and over, well, they are false teachers” , and he without restraint condemns these false teachers who teach that it happened once and for all. It is happening!950 ¶9

But now, in the beginning when he was violent when he heard the story, before it was revealed in him, then he said, “From now on I see no one after the flesh; even though I once regarded Christ from a human point of view, I regard him thus no longer” . He saw a little being who came into the world, so the story told others that here comes one and he’s a little being of flesh and blood, and this is the Christ. That’s not Christ. This is dust, but Christ is buried in these bodies of dust from the earth and he wakes in us. A drama unfolds within us and that is the Christ, the only Christ, belonging to an entirely different sphere. So when he saw that, after his wonderful vision, as told us in the first chapter of Galatians, he said, “When it pleased God to reveal his Son in me…then I did not confer with flesh and blood” .950 ¶10

Because if he reveals his Son in me and no one knows the Son but the Father, well then, if he reveals the Son to me, who am I? He is telling you in his own wonderful way I am the Father, for “No one knows who the Son is except the Father” . Well, if the Son is revealed, he can only be revealed to the Father. He can’t be revealed…I can’t take you with me and show you the Son. When the Son is revealed, he is in you; and he can only be revealed in you to you the Father. So, “When it pleased God to reveal his Son in me, I conferred not with flesh and blood.” So the Father in him awoke, he’s telling us. When he awakes in anyone, the one in whom he is revealed is the Father. Then he said, “From now on I regard no one from the human point of view; even though I once regarded Christ from the human point of view, I regard him thus no longer.”950 ¶11

So here is this universally diffused individuality buried in every being in the world and coming out, as he tells us in the 15th chapter of Corinthians, each in his own order. Oh yes, he will awake in everyone, but each in his own order.950 ¶12

I know from my own experience that it comes from that moment after the impregnation…and it is thirty years. Why that moment takes place, I can’t tell you, I do not know. I only know that a certain moment you are sent. You are sent to impregnate…and it’s God doing the whole thing to himself. It’s simply a self-impregnation, because it’s God in man and it’s God doing it, there’s nothing but God. Then thirty years later God in man awakes. But the mystery behind that, I do not know. I can only tell you that it happened that way in my case. In my case it was the grand embrace, a complete fusion where we became one. Then thirty years later came the revelation of the Son in me revealing me as the Father of God’s Son and therefore God. And that is how it works in everyone in this world.950 ¶13

So I tell you, the resurrection is the center point of the entire Christian mystery. But one billion Christians tonight are thinking not of the resurrected Christ but the pre-resurrected Christ. They speak of “him who suffered.” Well, we all suffer. They speak of him who went through teaching and suffering, but they do not refer to him as the post-resurrected, the post-ascended Christ. That is not part of their thinking. And it must become a part of our thinking that that is our hope: To have him rise in us.950 ¶14

Not to believe that someone did it 2,000 years ago; it is happening all the time. Every moment in time he is rising in someone. Well, it’s the same one being, that universally diffused individuality, so when you say “I am” that’s he. Then one day he rises and he rises in us and that is the one Lord. So God raised the Lord and will also raise us up by his power. For it’s the power that rises in us and when the power rises, we are that power: We are the creative power of God. But we are individualized and you will not lose your individuality, you remain John. Whatever you are, Ray, John Brown, Neville, whatever you are that individuality remains but you are the Lord.950 ¶15

So we are told, he stood upon the beach after the grand act of resurrection, and they were fishing all night and caught nothing…but they did not know that it was Jesus … the unknown disciple, “the one that he loved.” Now it’s not named in scripture who this one is. If you read scripture carefully, you would think it could be or must be Lazarus, because it is said of him he was the one that the Lord loved. When the sister said, “Go and tell him that the one whom thou lovest is dead”; and so he came and it was Lazarus. But in the seven who entered the boat and they fished all night and got nothing, and they looked and they did not know it was Jesus, well now, comes the identification of the risen one. The one whom he loved, the unknown one said, “It is the Lord.” The one to whom he presents himself, because he loves him, recognized the Lord…and so he is called “the Lord.” He is the risen Lord.950 ¶16

So everyone who rises is the Lord. There is only one Lord. There is only one body. There is only one God and Father of all…one Spirit . So the whole thing is rising in all, but each in its own order.950 ¶17

And so, I cannot tell you which one is going to come first. I can only tell you, if you have been embraced, then you can count it, thirty years it will take. Then you will start: “He was about thirty years of age when he started the ministry” . So this is far more important than anything you read in papers, magazines, or anything else, because I’m dealing with an eternal thing; I’m not dealing with a temporary thing.950 ¶18

The pre-resurrected being is like anyone born of a woman, for that is the same Christ. You bear a child today and in you that little child, boy or girl, some [...] is housed within that one, and that one is Christ. So you go forward and play the part of a candlestick maker or a baker or whatever you play in this world…that is Christ in you dreaming. You dream noble dreams or ignoble dreams. But in the end, you will be exonerated, because the dreamer in you is simply struggling to awaken. He individualizes himself as you. He so loves you that he made you; never would he have made anything if he hadn’t loved it. He so loved this figure that he made it and then entered it. Having entered you, he’s in love with you, and he will not leave this love of his until he awakens.950 ¶19

When he awakens in you, you rise with him. It’s the same Lord who rose 2,000 years ago, the identical Lord. There aren’t two Jesus Christ’s, there’s only one. When you awake, you will know that you are he because his Son becomes your Son. If his Son is David and your Son is David, well then, you are the Lord Jesus Christ. But you are individualized…you’re still Mary, you’re still Neville, you’re still Ray, you’re still John, whatever you are that’s what you are…completely individualized. Here is one Lord with unnumbered faces.950 ¶20

So I tell you, dwell upon it. Dwell upon it and I can’t begin to tell you the thrill that is in store for you. You sit down in the Silence and they come around you, those who are waiting eagerly to receive you at the moment when you take off the dust for the last time. For those who sleep in the dust of the earth shall awake and this is the dust of the earth.950 ¶21

Sitting yesterday, oh, about two in the afternoon with my eyes closed and the lights just moving and billowing like clouds moving with the wind, and suddenly before me here these glorious, I would say, numberless creatures. What faces! What beauty! All looking with adoration… really looking. And I can’t explain the beauty of their faces and the mood behind that as they looked when I sat in my chair just simply in contemplation, not thinking of anything in particular, just my eyes shut. Then the golden, golden colors begin like clouds moving with a great wind behind it, and out of the nowhere comes this wonderful crowd of people looking intently as though “this is it”…waiting for the taking off of the little garment, waiting for this departure from the dust. For all will rise from the dust.950 ¶22

These garments of ours, this is the dust of the earth, as told us in the 12th chapter, but he confessed that he did not understand. He said, “I heard but I did not understand. And then he said to me, ‘Go your way, Daniel.’” Now the word Daniel means “God is my judge.” “Dan” is “my judge” and “iel” is “God.” So, “God is my judge as I tell you this,” said he. And then he said, “Go your way Daniel, for the words are closed and sealed until the time of the end.”950 ¶23

And when “the end” comes you aren’t going to stop it. Suddenly it happens and comes the revelation in you of everything that was said in the gospels concerning Jesus Christ. For Jesus Christ is not a little man, he is the man, the pattern man, containing within himself the complete pattern, which was God’s purpose before the world was. This is not haphazard; this is not some emergency thinking. He actually entered every child born of woman because he loved that being, and he is determined to make that being himself.950 ¶24

So everyone when they depart, they’re not dead. Nothing dies: This is the God of the living and housed within that body is still the Lord Jesus Christ. He’s so in love with that image of himself that he will not stop until he awakens within it. He wears that image, and yet you recognize him as the Lord Jesus Christ, recognize her as the Lord Jesus Christ. So in the end we are one. We aren’t two; we are one…one Lord, one Spirit, one body, one God and Father of all.950 ¶25

So the resurrection which is the central point is not quite understood, for they think of it as something that took place 2,000 years ago. They don’t understand that it is an act that is taking place every moment of time in the vast body of this universally diffused individuality. There’s only one I AM. And yet you say “I am” and I say “I am” and we say “I am”…and yet there is only one I AM. So here’s a diffusion…a fragmented being, in every being, that walks the face of the earth. You dwell upon it in the hope, because I’m quite sure that you’re very near the awakening, when he awakes within you. What is a few years for this fantastic drama to unfold within you? What does it matter? Not a thing on earth matters really. It all vanishes, it all returns to dust, everything.950 ¶26

So when Paul discovered it, then the social background, financial background, intellectual background, all of these backgrounds of the individual meant nothing. “From now on I regard no one from the point of view”—which is external, that’s the dust—“Even though I once regarded Christ from the human point of view, I regard him thus no longer.” I see no one from the outside—their accomplishments are as nothing—I see only the risen Lord. And so his whole concept was Christ raised, for he said, “If Christ is not raised, then our preaching is in vain and your faith is in vain, and we are all men the most miserable. But Christ is raised.” .950 ¶27

I know from my own experience that Christ is raised. He rose in me, and all that is said of him in scripture unfolded in me, so I can’t deny it. I could no more deny this than I could the simplest evidence of my senses. I know this night what I ate for dinner, I can’t deny it. Well, I could no more deny the experience of Christ rising in me than I could deny tonight’s simple evidence of what I ate for dinner. That will pass away; but this cannot pass away.950 ¶28

So I can only share with you, because I’m not different from anyone else…we’re all one. I am not something set aside as some unique being other than what you are. He never would have made you had he not loved you, that’s what we’re told in the Book of Wisdom, and he so loved you that he became you and buried himself in you. So he is the dreamer in you.950 ¶29

Now, in the world of Caesar, because it’s a shadow world, follow the same technique. If the end of the drama of life begins a new world and that beginning is resurrection…and we must dwell in the resurrected, not the pre-resurrected but the post-resurrected Christ…well then, in the world of Caesar when you want something dwell in the end also. This is a reflection. So you want to be successful in the world of Caesar, dwell in the end. Because in the world of the Spirit you dwell in the end of this world so that you may start the new world. Whatever you want in this world, you dwell in the end…you want to be and you name it. I’m not going to name it for you; you name it. Well now, dwell in the end and as you dwell in the end and believe it implicitly in a way that no one knows it rises. It rises and externalizes itself in the world of Caesar, and you reap the fruits of it.950 ¶30

But no matter how wonderful it is in your eyes and the eyes of your friends, it will pass away…it’s made of dust. But what I tell you concerning the resurrection and the great mystery of Christ will never pass away, not in eternity. The day will come that you and I will meet and I’ll know you more intimately than I know you here, for we are wearing masks here.950 ¶31

We are all completely, I would say, encased within these garments of flesh which are called in scripture “made of dust taken from the earth.” So if he made man of the dust from the earth, when Daniel hears the voice and the voice is telling him that those who sleep in the dust of the earth shall awaken, well, they are sleeping. Certainly not in some cemetery; no one ever went to any cemetery, no one ever went to any burial ground…they never saw that. The minute they died they were restored to life in bodies also made of the dust. So the body they left behind is like the body they now wear. It also grows old and it vanishes and returns to dust. They keep on, body after body after body, until he, the dreamer in them, awakes. When he awakes, he and the one that he dreamed himself to be are one. And forever the Lord wears that face, a glorious face, and yet it’s one body, incorporated into one body, one Spirit, one God and Father of all.950 ¶32

So here, if you follow the message all through concerning resurrection and try to feel as you go through that it’s not about any pre-resurrected—which is the concept of the entire Christian world—but the post-resurrected Christ. For that’s all that you should actually entertain. Without the resurrection, what is Christianity? It is nothing, just another little dogma. But with the resurrection as the core, it is everything!950 ¶33

So don’t dwell upon any “pre” as the world thinks. In Barbados last year, when I discussed it with my sister, every word from her—and she is now a pillar of the church—was all about the pre-resurrected, not the post-resurrected. I couldn’t get over to her that the experience that her brother had is identical with scripture; and that if you’ll only get from a pre-resurrected to the post-resurrected, you will see my argument and you’ll go along with me. But no, she couldn’t follow me. She could go back only to the pre-resurrected. Oh, she’ll use words, that he is resurrected, but she is thinking only of a physical being born of Mary in some strange little way, and this little boy walked, he was a carpenter, and then at the end they killed him, and he was a unique son of God. That is not Christianity.950 ¶34

Christianity is God becoming man, the whole of humanity, so that man, the whole of humanity, may become God. But he’s individualized for a purpose; he has unnumbered faces, unnumbered. Yesterday when I saw these glorious men standing before me all looking in a certain adoration, really, for here was one they recognized as one in whom he rose. Because he rose in me he is my very being. They were looking, all dressed in the ancient robes, all in their wonderful white robes, dark blond, or rather I would say, dark brown wavy hair, standing, simply looking. Not a word was said, but, oh, what expressions on their faces. And I just simply sat there in my chair, just looking and watching these wonderful faces, as though they were expectant, as though they were almost waiting. Then I broke it and came back to this level as it were.950 ¶35

So here, I tell you, you have no idea what is in store for you…these wonderful things that are all yours. For infinity was made for one purpose…for you! The whole vast universe was created to bring you out as God himself. There is nothing but God. So God plays all the parts and the part he is playing as you is the part he conceived for himself as you. If you’ve done unlovely things, may I tell you, the dreamer in you is Jesus Christ who dreamed it. When you go to the end, he will rise in you and God will raise him. Christ was raised by God for your justification, so you’re completely exonerated.950 ¶36

Read the story of David. You are the David spoken of. David did unnumbered things of which no decent man should ever be proud. He sent a man into battle in the first line to be killed because he wanted the man’s wife, Bathsheba. When Nathan said to him, “You have many and you took one who only had one heifer, and you took the one heifer that he had.” And then David was self-condemned because he knew what he did. But who was dreaming it? Yet in the end, the Lord said, “I have found in David the son of Jesse (which means I AM), a man after my own heart who will do all my will” . And so in the end he was completely acquitted, divine acquittal. Yet if you read the story of David, he did unnumbered things of which no decent man should ever be proud, and yet he was the chosen one.950 ¶37

So you are the chosen one and you have done many things of which you are not proud. I know I have, and if anyone is really honest with himself, he will confess that maybe he didn’t do them because he didn’t have the strength of character to do them. He was afraid he’d be caught and so he restrained the impulse, but the impulse was there. And we’re told in scripture, the impulse is the act; that “No man should commit adultery, but I say to you that any man who looks concupiscently on a woman has already committed the act in his heart with her” . Therefore, if I restrain the impulse, having had the impulse I committed it, and therefore every man is guilty, every woman is guilty of all the violence of the world. You may not have done it and maybe your fears restrained you, but restraint is not anything; the desire was there and that was it.950 ¶38

So in this wonderful world of ours all have sinned; and in the end, God raised Christ in us, and then we were justified in what we did because he dreamt it all. He dreamed the entire dream and we played everything that he did, and then in the end he forgave us because we played it so well. In the end we became not two any more, the dreamer and the one that it wore, they became one. So when he rises, he rises in me as my very being…as though I myself was the dreamer. But only in the end I discover his gift to me is himself.950 ¶39

So I tell you, Jesus Christ of scripture is the God in you, and when he awakes, you and he are one. “So those who sleep in the dust shall awake.” The dust…when you go to bed tonight and the little body is on the bed, that’s the body of dust that was taken from the earth in which the Lord Jesus Christ is sleeping and he dreams. Tomorrow when you, you think you wake but the dream continues in another sphere. This is a dream, too, and one day you will awake. From the moment that you awake, how long shall it be to the wonders, to the end of the wonders?—a time, two times and half a time—forty-two months, three and a half years, or 1,260 days.950 ¶40

Then the whole drama comes to its end and you remain long enough to tell it to those who will listen, those who are at the end. You’ll have your moments where they will come, eagerly waiting to receive you in the heavenly sphere. Waiting eagerly for you to take off the dust for the last time, and you have been completely exonerated, regardless of your dreams. And may I tell you, everyone has had the most horrible dreams, for he’s written a play and no one avoids the play. He’s played all the parts, so you have played all the parts. For the Christ in you is the same Christ that is in anyone in this world and you’ve played all the parts. So be happy that you are at the end and look back and learn to forgive everyone who is passing through a certain phase of the dream that on the surface seems so horrible. It seems horrible but forgive it because you played it or you would not be at the end. And there’s nothing to brag about as it was all a gift: God gave himself to us that we may be God.950 ¶41

Now let us go into the Silence.950 ¶42

Well, you dwell upon it. I can’t tell you the thrill that will be yours when you really move from the pre-resurrected Christ to the post-resurrected Christ. For the whole vast Christian community dwells upon the pre-resurrected Christ, and that goes from the leaders down to the very base. But you dwell upon it and your whole mind moves out into an entirely different sphere. Your visions and your dreams will become something entirely different.950 ¶43

Here a lady, in fact, two ladies who are here tonight, they both wrote me this past week. One said, “I had a vision of Marge and I gave her my eyes…the eyes you gave me. They seem to have grown since you gave them to me, but I gave them to her.” Now Marge writes the same night and she said in her letter that “I said to myself in dream ‘To see is to know’ and then I heard your voice distinctly—more so than I hear it when you are on the platform—and you said, ‘It is accomplished!’” “To see is to know,” and I said, “It’s accomplished.” “I knew that if I could only turn around quickly I would see you. I’ve never been able to see you that way. But the voice comes from behind, it is your voice, and you said, ‘It is accomplished.’”950 ¶44

Now here, the same two…one gives the eyes and the other was hoping for the eyes, the very eyes I gave her, oh, maybe nine months or a year ago, that she may see. Well now, Marge will begin in the same process as the seeing. You see, in Spirit you never lose what you give. Here if I sell you something, I lose it, I lose control of it, possession of it, but not in Spirit. So you’re told in scripture, “Buy the truth but sell it not.” Buy it with diligence, with attention, with application…that’s how you buy truth. Now, sell it not. And so I don’t sell truth by putting a charge here to pay the rent, because I still have what I give you. I share it with you, but I still possess it so I haven’t lost possession of it, therefore I haven’t sold it. If I gave it up completely and lost all possession of it, well then, I have sold it. So we are told to buy the truth but sell it not.950 ¶45

I gave her the eyes, taking the eyes from my own sockets and she wore them, but I didn’t lose the power to see in the gift. She has not lost the power to see in the gift to one with whom now she shares the capacity to see. It goes that way right down through the entire picture. Good night.950 ¶46

Tonight’s subject is “Bloodshed.” In the Hebrew language, the word bloodshed denotes both murder and humiliation. You can take it in either manner. The Bible takes it both: the shedding of the blood and being humiliated. We’re told in the 53rd chapter of Isaiah, “Who has believed our report? And to whom has the arm of the Lord been revealed?”. Then we read in Ephesians, “Though he was in the form of God…he emptied himself, and took upon himself the form of a slave, and was born in the likeness of men. And being found in human form, he humbled himself and became obedient unto death, even death on the cross”. Now you read this and you may wonder, “What is it all about?”949 ¶1

I am here to tell you every word of scripture is true. It is literally true, and you, individually, will experience scripture…every one of you. Tonight we will treat this in the form of humiliation. For as you know, as we are told, “He being rich, for your sakes he became poor, that by his poverty you might be rich”. He humbled himself and became obedient unto death, taking upon himself the form of a slave, and was born in the likeness of men. Every man is a slave, born from below. But he who became us will lift us as himself, and we will be God, who created the entire drama.949 ¶2

Now let me tell you a story. It happened to me only this morning, a little after four. Here, I found myself in a room not more than thirty square feet. It was a perfectly square room, not more than thirty, it might have been less, but not more than thirty. I was seated, and the men that I addressed there weren’t more than twelve, and I was talking to them about the Word of God, explaining the mystery of salvation. Then, suddenly, one rose quickly and left the room, and I knew that he was going to report what was heard.949 ¶3

In no time, a matter of moments after he left came this tall handsome man. He was the authority of authorities. Tall…about six feet four, straight as an arrow, dressed in the clothes of the ancient world; we were all in robes, not as the garb now. And he walked, he came in from my left; there was only one door, the door was here as I’m facing you. He walked rapidly to the end, turned at right angles and walked rapidly to that end, turned at right angles and walked rapidly to the middle, then came and stood before me. Looked into my face and then he took a blunt object and then he started here and he hammered it into my shoulder, right here. I felt every impact as he hammered it in here. Then when it all went right in, he took a very sharp instrument, and one swirl like this, he severed what I was wearing. Then he held the end of it, pulled it this way, and took off what would have been, like this, a sleeve. But I wasn’t wearing a suit like this, I was wearing a robe. And he took it off—and I saw the color, the palest blue, a light, light blue—and he threw it away. Then he stretched his arms out, just like a cross, and he embraced me and kissed me on the right of my neck. I kissed him on the right of his neck. As I kissed him, it dissolved, while I am looking at the discarded robe, exposing my right arm. From here to here the whole thing was discarded, exposing the arm.949 ¶4

The 53rd chapter of the Book of Isaiah, “Who has believed what we have heard? And to whom has the arm of the Lord been revealed?”—meaning the might, the power of God. You can talk about the power of God, and tell of the stories of yourself and those who hear you and apply it, and yet in spite of the numberless stories you can tell you still find they don’t believe it. They still want a God in some strange way other than themselves. They will not accept that God that he who comes to tell you resides within you. The only God in the world resides in man. There is no other God.949 ¶5

If anything we need today it is for a new, well, you can’t call it Christology. That term is almost abused today. We need, really beyond all measure, a new way of thinking of Jesus as the Infinite God who became man and is man. All the barnacles, all these rituals, all these things on the outside, the ship should be put into dry dock and scraped of all rituals, all external palaver. Take it off completely and throw it away, and start with a new concept of the God who became man that man might become God.949 ¶6

Now let me tell you of a story given me only last Friday night. The lady, she is here, and this is her story. She said, “I have heard you for the last two years and I have benefited from all that you have said, inwardly and outwardly. My world has changed completely from the dreams and the visions that I’ve had and the application of what you’ve said. But here, last night I discovered the difference between hearing and experiencing. I heard it and thought I knew it from having heard it, but what a difference between from having heard it and having experienced it. I was aroused out of a profound deep, deep sleep, and as I came out of this profound sleep, I was thinking only of you.”949 ¶7

Now let me stop it here for you who may come up to surface when you wake in the morning and you think you haven’t had a dream. May I tell you, any thought, but any thought, that occupies your mind is consequent upon a dream. Instead of jumping up and putting cold water on your face and brushing your teeth and getting ready for breakfast as we all do, remain just for a moment and contemplate that thought. It’s consequent upon a dream. If you will simply just dwell upon it and wonder, “Why am I thinking what I am thinking?” it will lead you back into the dream, and you will know.949 ¶8

Well, she did this, and this is what she dreamt. Then she said, “I remembered the dream, but it seemed ages ago. Was it last night? This dream seemed so long, so long ago. And I remembered “that man,” that man Neville, who kept on talking, and he kept on and on and on about the Father and the Son. I remembered that I did not understand him. Then I also remembered, but when I do not know, I do remember that I fell asleep. But I do not remember when I fell asleep, but I fell asleep. But now I am so alerted, so completely awake, I feel as though I were a puzzle and this night a piece of me has been put back into its original place. Now, although it’s night, I am sure the morning cannot be afar off.”949 ¶9

Now here is her story as she gave it to me last Friday. I tell her, no, the morning isn’t far off. God is in us. There is nothing but God. God became us that we might become God. There is nothing but God.949 ¶10

So when this morning, a little after four, the arm was revealed, what is the arm?—the power of God and the might of God. The sower…it is called the sower who sows the seed, the sower who returns to reap his harvest. The sower on reaping his harvest sows again. Because who could ever come but Christ? There’s nothing but. So here, buried into here, a peg…I felt every impact. May I tell you, it didn’t hurt. I only felt the blow, I felt the impulse. Every blow that he gave me I felt it, but it didn’t hurt. So when the whole thing was completely embedded, right here, in this shoulder, then he circled, a quick circle, a peculiar motion. Then he took the end of it and made a few little jerks and discarded what he’d pulled off, exposing completely my right arm. When the arm was completely exposed, he went and kissed me here, and I kissed him on his right. Then it dissolved while I’m looking at this lovely pale blue sleeve that was torn from my robe.949 ¶11

And all these were here. When he entered, we were all seated, but he was so important that all of us stood, stood at attention and looked straight ahead, as you would in the army. Not supposed to turn your head from left to right, you simply look straight ahead; you are at attention. That’s what we did as he came, marched this way, marched that way, this way, and then, like this, revealing the arm of the Lord.949 ¶12

I say, you are God. To quote the 82nd Psalm, “I say ye are gods, sons of the Most High, all of you; nevertheless, you will die like men, and fall as one man, O princes”. As she, in her letter to me, she felt as though she were a puzzle that’s broken into the multiple parts, and they’re all being gathered back together and put back in their place. Well, when you put them back, it’s a more luminous being than it was before it fell and broke into these wonderful parts. All fell and scattered, the stone that was shattered, and then each one is found and put back. When it’s put back, the whole drama of Jesus Christ unfolds in you.949 ¶13

Now with the 12th of John, this scene that happened this morning, [...] end of the ministry of Jesus…the 12th of John. And he quotes that 53rd chapter of Isaiah, he said, “While the light is with you, accept it, for the night is coming”. The interval…there are intervals and intervals and intervals. Take the light while you are with the light, for the night of doubt and complete ignorance of the principle of life will descend, always does, and there is night and day, night and day…and take it while it is with you and live by it. And that’s the end of the ministry of Jesus Christ, as told in the gospel of John, the most profound book in the Bible, 12th of John. Then he quotes…he doesn’t quote it, the evangelist telling the story quotes it of him, and he quotes the first and second verses of the 53rd chapter of the Book of Isaiah, “Who has believed our report?” Who has believed what we have heard? “And to whom has the arm of the Lord been revealed?”949 ¶14

So I tell you, believe it, it is true. I am speaking from experience. I am not speculating, I am not theorizing. The story of the Bible is true. It unfolds in us: “Scripture must be fulfilled in me.” Everyone can use the same statement and say, “Scripture must be fulfilled in me.” And this is the end of his journey…the last of his ministry is on this note. And when he departs, who knows? So the plea is urgent, “While the light is with you, accept it”; for he identifies himself, and all the titles of God are given to him in this chapter in irony.949 ¶15

The Son of man, the light of the world, all these are given to him in this chapter; but they’re all given to him in irony, for he’s an ordinary man. For the 53rd chapter tells you, he has no form or comeliness that we should look upon him . He’s not anything that you really would admire. There’s nothing about him that you would think is beautiful, that you should desire…an ordinary man. And how could this ordinary man be what we expected Messiah to be, such an ordinary man? Read it carefully, the 53rd of Isaiah. He doesn’t come through the door like some giant, some fantastic thing, just an ordinary man. And it happens in him. And when he tells this story, who will believe what they have heard?949 ¶16

But in this drama, there was one present and the minute that something was said, I knew exactly as he rose and left he was going to report what he had heard. And then, having reported it, in came this tall, handsome, wonderful looking man, not more than forty, in an ancient robe. But he was the embodiment of majesty, he was the nth degree of thought, and walked rapidly, like a soldier would walk, but straight as an arrow. Then turned at right angles and walked to the end, and turned at right angles and walked to the middle, then turned and came and stood before me. Then hammered into my shoulder this peg, a blunted peg, and I felt every impact as he put it in; and then that circular motion which severed my robe. Then he took the end and just pulled it a little bit and it came off, exposing my entire right arm, then he threw it aside. Then he raised his arms out, embraced me, kissed me, I kissed him, both on the right side of each other’s neck. And then, as the scene was dissolving, I was looking at that lovely pale blue that he had taken from me and unveiled my arm.949 ¶17

So we can say, “Who has believed it?” You would think, well, then no one has seen him. But, no, they saw him. Those who were standing when he did it, they saw it. “To whom has the arm of the Lord been revealed?” Well, they saw it. It goes on…that same play goes on and on and on. So I tell you, believe it. Every word of scripture is true.949 ¶18

While we’re here, we are not asked not to apply the law. In fact, we are encouraged to apply the law to cushion all the blows that come our way. Apply it every moment of time and be comfortable in this world by assuming that you are already the one that you want to be. Assume it. I do. I have obligations in the world of Caesar and I’ve got to live in this world. Rent is due and all the utilities are due and everything is due…and then the unexpected things are due too. They come every month. Not things you can budget, not things that you know about, they simply come. This month an extra $500 is due. Why? Something is needed, out of the nowhere. You didn’t budget it. So I have to live in a state of affluence, I have to. I am forced to do it in order to meet the emergencies of life. You can’t budget. You’re always going to dwell in some fabulous world beyond what life will tell you will be the normal flow towards your direction. So I tell you, live in that state, live in it.949 ¶19

Don’t let anyone tell you that that is un-Christian. Forget it! What are they talking about? We need today more than ever an entirely new concept of Christology. Scrape all the barnacles from that ship…they’re all false, they’re all phony. All this palaver of genuflecting before crosses built by man on a wall, and all this ceremony about marriage, and the ceremony about death, and all this junk about being buried in holy ground. When it suits them to plow the whole thing up at a profit, they plow it all up, and then bless the land, so that all the little bones are now blessed because it now suits that purpose to do it. And who is kidding whom? And yet we go blindly on, believing in all this palaver.949 ¶20

The time has come for a new concept, a completely new concept of who Jesus really is, who that real being is who is God himself who became man. He became me, he became you…the same God. This cosmic Christ became humanity. And so the bloodshed spoken of in scripture is humiliation. “Being in the form of God…he emptied himself, and took upon himself the form of a slave and was born in the likeness of men. And being found in human form, humbled himself and became obedient unto death, yes, even death upon a cross.” “And Jesus Christ, who was rich, for your sakes became poor, that by his poverty you might become rich”…and inherit the same form, the same glory that is his.949 ¶21

He isn’t pretending that he’s man, he became man. He’s not in disguise; he had to completely forget. As this lady who wrote me forgot. She had to completely forget the story. But who was hearing it? It was the same God in her that now is waking. And the one who spoke to her wasn’t better, it’s the same God. God is one. And yet she goes back and she says, “It’s so far, far away…so far into the past…I heard that man, that man Neville, who kept on and on and on about a father and the son. And I remembered I did not understand it.”949 ¶22

Well, may I tell her, I wasn’t talking to another, I was talking to myself. Who else can I address? I can’t address another, it’s all one. We are one. So what I’m telling you today, I tell you because I’m talking to myself. And there is no real freedom for the one who is completely released until all are released…not really. I’ll be released in the not distant future; but not really, not until everyone is released, for I am buried in every being that is born of woman. I cannot completely be released until every child born of woman has heard it and has experienced Christ completely unfolding in him, even to the exposure of the power, called the hand. “Who has believed what we have heard? And to whom has the arm of the Lord been revealed?” So I tell you it is literally true, every word of scripture.949 ¶23

So you are warned in the very end of Revelation, the last chapter, “Do not add to or take from the words of the prophecy of this book”. Leave it just as it is. It will prove itself in your life supernaturally and you will prove it to be literally true. Oh, you may give an interpretation to it. The word does mean power; it does mean “Almighty God’s power” when the arm is unveiled. The things you can do after it’s unveiled! But even if you did the most miraculous things, as you’re told, neither the character nor the number of the miracles that he did evoked faith. He departed possibly wondering to what extent was he heard.949 ¶24

And then he returns to reap the harvest, and to plant again; for the word also means “the sower who sows the seed,” and the seed is the Word of God. He comes and he sows the word, returns and reaps the harvest, and then he sows again, one being. Because no matter who comes, his name tomorrow may be by some other name, but he will be simply the same being, for he can’t be another. I’m individualized, I know. I will never in eternity be absorbed to the point of loss of individuality, loss of my identity; yet, I am one with anyone who knows that his Son is my Son. There’s no one in this world who would look into the face of my Son and know himself to be the father of my Son and not be me. How can he be? He and I are one. It’s the only way you would ever know the unity that is God.949 ¶25

So here, bloodshed…I take it this night in the form of humiliation. The word is formed of two words; it forms Adam. Adam is Aleph, Daleth, Mem—and the word is Daleth, Mem, taking Aleph away, and that is bloodshed. So out of him came his two sons; and the first blood to be shed was when Cain slew Abel. So it came out of Adam. So the name for bloodshed is Daleth, Mem, [...]. Here we find this unfolding within us, the shedding of the blood.949 ¶26

But the real shedding of the blood you will experience when that body of yours is torn from top to bottom; and you will see the blood that was in the beginning shed, and it’s yourself. For God died for man. But he became man, so when man sees the blood he is so much God it’s himself he sees now, it’s not another. He doesn’t know the sacrifice that was made, because he is so much God. When he sees that living pool, that living water, the blood of God, he knows it is himself. He also knows it is his creator, his redeemer, and himself. He feels himself self-redeemed, which he is, because God became him. If God did not become him he could not be self-redeemed. He’d be another and still two. There can’t be two, God and him; there can only be one. He breaks down that wall of partition between and they become one, instead of two. So he becomes one. And I see it. I am it; then up I go into that heavenly state, which is the throne of God.949 ¶27

So when it happens, it’s such a simple thing. This normal, natural room, a bare room, there wasn’t a thing in it. And men sitting on the floor…and I’m seated on the floor, and we are dressed in robes, casual things, all of us, ordinary, ordinary men, of no repute whatsoever. But I am telling them what I know from experience: I’m explaining the mystery of God. As I spoke one word, one quickly jumped up and left the room. The minute he left the room I knew he had to report what had been said. Then came this authority of authorities—tall, handsome, wonderful looking man, I would say not more than forty, unusually handsome. And he walked briskly to the end, turned, walked to the end, turned, walked to the middle, and then hammered into my shoulder this blunted peg. And really hammered it…every impulse I felt. Then that quick circle, and then he took off the thing that hung upon me and exposed my entire right arm, from here down. Not just here…just where he made the circle. Just where he hammered it he made the circle with a sharp instrument, one sweeping motion, and pulled it off. A lovely beautiful pale blue…and the cloth was a lovely, lovely cloth. I mean, it was altogether lovely. It seemed like an expensive cloth. To me, looking at it, it seemed so altogether lovely. And there it was. I wondered where had he cast it…just simply threw it away. I was looking at it when the whole scene dissolved…with the arm exposed.949 ¶28

So those that I addressed—minus the one who left, he did not see the arm exposed— the others that I talked to who were still standing, they saw the arm exposed. So when the question is asked, “To whom has the arm of the Lord been revealed?” Revealed to those, and then they would know, and then start their journey, asleep for awhile. For when you come into the world, you have to enter a tremendous depth of sleep, and you only begin to remember. It’s all a matter of remembering and remembering and remembering.949 ¶29

So this lady who wrote me, “I remembered, I remembered the dream…and as I came out, the one thought that filled my mind was Neville. Well, I was thinking of Neville, and then the dream returned. The dream was ‘That man, that man Neville’ in the depths that seemed so far, far away and so long in time. And he was talking over and over again, on and on, about a father and a son. And I remembered I did not understand. I also remembered that I went to sleep. When I went to sleep that I do not remember, but I do remember I did go to sleep. Now that I am completely alert and awake, it all feels as though I were a puzzle, and now this night a piece of it has been found and put into its original place. And now it’s still night, she said, but the morning cannot be far.” But it isn’t far off…it isn’t.949 ¶30

But may I tell you, you can be anything you want to be. You want to be rich? You can be rich. You want to be famous? You can be famous. You can be anything you want to be in this world of Caesar if you apply the principle. The principle is simple: act as if it were true. Just imagine that things are as they would be were it true, and dare to walk the world just as though it were true. And if you do, it will be true. Wouldn’t make any difference what the world thinks, because God is in you. The arm has not yet been revealed as mighty power. doesn’t matter. Still assume the power is there, and by this mere assumption that things are as you desire them to be they’ll become a fact. They’ll all become fact, every one of them. Doesn’t really matter what the world will tell you. Don’t ask anyone anything. Just dare to assume, I am the lady, the gentleman that I would like to be, with the comforts, the securities that I would desire in this world. Dare to assume it. And may I tell you, in a way that you will not consciously know you will become it.949 ¶31

As you live by God’s law, then in God’s own time—he’s doing the work within you, which is simply molding you into his own likeness, so that you two become one, not two but one—when it’s a perfect likeness they fuse. Not until the likeness is perfect it cannot be. So he tries me in the furnaces of affliction for his own sake, for his own sake he does it. For how should my glory be given to another? Can’t give it to another; he has to give it to himself. So he fuses into the perfect likeness; for, I must be perfect as my Father in heaven is perfect, and when it’s a perfect image of himself, we aren’t two anymore. He’s cleaved to me and now we’re one. And then all that is told unfolds within us.949 ¶32

Here, if you go back to the beginning of Isaiah, as we took Isaiah tonight, the very first verse, “The vision of Isaiah”…a vision. These sixty-odd chapters, he tells you, it’s a vision and the book, next to the Book of Psalms, is the most quoted in the New Testament. They go back and quote and quote and quote Isaiah, which is a vision. Can’t you see it’s a vision? The whole thing is completely and wholly supernatural. And so he quotes Isaiah in this end of the ministry of Jesus…he quotes the 53rd, but he begins the Book that it’s a vision, “The vision of Isaiah the son of Amoz.” It’s not spelled like the prophet Amos with an S, it’s spelled with a Z, something entirely different.949 ¶33

Here is the great…and the word Isaiah means…there are two definitions, “Jehovah is salvation” or “Jehovah will give salvation.” Scholars prefer the second one. I have no preference, both [...]. “Jehovah is salvation” and “Jehovah will give deliverance.” Yes, he will. But he gives it only to himself; therefore, he has to become you completely and unfold himself in you as expressed in that New Testament. When the whole thing is unfolded completely in you, well, then you and he are one. Then you depart.949 ¶34

But though you depart, don’t think for one second, although you reach into your glory and it’s a strength beyond the wildest dream of earth, you’re not really free until all depart, because you’re still buried in the world of sin and death. So let no one think that because he has simply departed, because the whole drama unfolded within him, that he has escaped. No, not until the whole of you has; he’s still buried in all. That’s why it’s so eager on the part of one who has been sent to tell you that not to turn your back on the light while the light is with you. While he is with you, accept it; he’s telling you what he knows from experience. Believe him, and then let it unfold within you. Challenge it and delay, and your delay is really his delay because we are one.949 ¶35

Now, in the practical sense, this night we simply dare to assume that you are the man, the woman that you want to be. Don’t ask anyone if they think it is possible. You dare to assume that you are what you want to be. Believe in the reality of that invisible state and just sleep in it just as though it were true. You will enjoy that assumption externalized in this world [...]. And while we do that, the work is taking place in you of which you are totally unaware, and that work is the unfolding of Christ in you. Everything said of Christ you will experience, and then, and only then, will you really know who Jesus Christ really is. Jesus Christ is God the Father. Whether the world believes it or not, he is God the Father, who became man that man might become God.949 ¶36

Now let us go into the Silence.949 ¶37

* * * [...] my father’s birthday, Bill’s father’s birthday and the day that my arm was unveiled. So, [...], I can always remember your birthday.949 ¶38

Now, are there any questions, please? We have ten minutes.949 ¶39

Well, this week we are here on Friday. Next week, I think it’s on a Tuesday, but next week there’s only one. But look at the card, just [...] because I’m not familiar with it. I have to look every week to know when I’m talking. But I do know that this coming Friday I am here, and then next week I know we only have one, and I think it is on Tuesday. But we’re still here one more lecture this week and it’s on Friday.949 ¶40

People understand best—not their truth—but thought put into pictures. They want to see truth. And so, our evangelists—the unknown authors of the Gospels: Matthew, Mark, Luke, and John—they presented the truth so that it could be seen and not forgotten. Unfortunately, man have mistaken the presentation—the personification—for the truth. And it is not as the world this day believe.946 ¶1

Here we are. In the next two weeks, the churches will be filled to overflowing with those who have not seen the inside of a church in the last year, and they have their preconceived notion concerning what Jesus is. And those who will lead them in this story—they are just as far removed from the truth as one can be removed from it. They haven’t the slightest concept of who Jesus really is. I do not hesitate to tell you because I have experienced it. I am not speculating. I’m not theorizing.946 ¶2

Now, we take the truth. It’s a pattern—a pattern that is buried in man. It’s the pattern of God’s awakening in man. That is Jesus. It’s a pattern. When the pattern begins to erupt and to unfold in man, then you are departing from this age. Scripture emphasizes the fulfillment of Scripture in the life of Jesus. Now, do not think of Jesus as a man. Think of Jesus as a pattern—a pattern that was predetermined before that the world was. A pattern that is buried in man, which pattern then unfolds in man at that moment of departure from this age to return to his original source, to his original state, which is God Himself. That is Jesus. When the pattern begins to unfold, you’re at the very end. So, it’s called the Passover. And when the Passover came, He knew that His hour for the departure from this world had arrived.946 ¶3

Now, He turns to those—He’s not a man any more than I am or you are—and He said, “O foolish men, and slow of heart to believe all that the prophets have said concerning the Christ.” So slow of heart to believe it all that the prophets had foretold concerning this story. And beginning with Moses and the prophets, He interpreted to them in all the Scriptures the things concerning Himself. Then said He: “Everything written about me in the law of Moses and the prophets and the Psalms must be fulfilled.” So, the only emphasis in Scripture is the fulfillment of Scripture in the one called Jesus Christ.946 ¶4

When that pattern begins to erupt, one understands Scripture. Until it erupts within man, he doesn’t understand the closed book. It’s a closed book. His name is called the “Word of God.” And the Word of God comes into the world in man. It erupts in man to interpret and give new meaning and new value to the whole of life, for when it erupts, then the whole book that was sealed—the Written Word—takes on new meaning. And He tells the world.946 ¶5

Now, we are told that after He departed from the world, Peter stood up and said to the brothers—and he numbered them. He said there were approximately 150. That’s all. He fed 5,000; he fed 4,000. And wherever He went, there were enormous crowds to hear His word. But when He departed, those who believed Him only numbered about 150, and the world would say, “Well now, that is the end of it all. Rub it out.” But He was the Word of God, and the Word of God cannot return unto God void, but must accomplish that which He purposed, and prosper in the thing for which He sent it. So after 2,000 years, there are billions who know the story externally. They thought they could rub it out completely, but they could not rub it out. Today, more Bibles are sold concerning this story than all the best sellers put together. You’ll find on the Sunday issue: “The ten best sellers of fiction” and “The ten best sellers of the non-fiction.” Put them all together, and their sales—their weekly sales or yearly sales—would fade into insignificance compared to the sale of this book, translated into over 1,200 languages and dialects.946 ¶6

So the 120—because he was sent by God. Well, I tell you, He has sent it again—this time to take off the covering of kindergarten, and to show you who Christ really is: that He is a pattern. There is no description of Him in Scripture concerning a person. It’s simply a plan—a plan of salvation. And I am here to tell you because I have been sent—sent to do the same thing on a different level: to take off the outer garment of kindergarten, and let a man begin to explain and mature—to see within himself a pattern and put his faith completely in a pattern, not in a person. And set his hope completely on the unfolding of this pattern within him, for the whole story is all about the pattern. And the pattern is buried in man. That is the story.946 ¶7

So, “Slow of heart,” said he, “to believe all that the prophets said. Should not the Christ suffer these things and then come into His glory?” If you read the story carefully, you’ll see the hiddenness of Messiah all through Scripture. He’s not external; it’s hidden. For here they turn to Him and said, “Is this not Jesus, the son of Joseph whose father and mother we know? How is it that He now says, ‘I came down from heaven’?” And then they turned to Him and said, “Who are you? Where is your father?” And He said, “You know neither my Father nor me. If you knew me, you would know my Father also, for I and my Father are one. And my Father is He whom you call ‘God.’ So you do not know me. If you knew me, you would know my Father. I came out from my Father, and I came into the world. I am leaving the world and returning to my Father. I am not of human origin, for you know my father Joseph, and you know my mother, my brothers, my sisters. But you do not know me. I am not of human origin.” That’s what He’s telling. “I was not born of blood, nor of the will of man, nor the will of the flesh, but of God.”946 ¶8

And I came into this world, and I suffered. I had to. That was my promise—my commitment—for “the Word” translated “child,” translated “slave,” translated “servant” in Scripture. And you’ll find it in the third and the fourth chapters of the Book of Acts—literally means “Son.” It is “pais”—P-A-I-S. And you’ll find it in your concordance. The actual definition is “a son beaten with impunity.” That’s the Son. I am the Son. You are the Son. And the Father puts us through the paces—beaten with impunity—that He may make us Himself, for His purpose is to give us Himself.946 ¶9

Theologians speak of God as “Holy Thou.” In this century, we have what is considered one of the greatest of all theologians: Karl Barth. And in his work, he said God must always be spoken of as “Holy Thou.” Not H-O-L-Y. W-H-O-L-L-Y. “Wholly thou.” That’s a lie. I tell you that the God of whom the Scripture speaks is not “Wholly Thou,” but a Father whose purpose is to give Himself to His son. But the Son has to go through hell to conform to the image of the Father, that he may actually reflect and become the express image of God the Father. In the end, when the drama is over, that Son goes through a predetermined series of events within himself, which is the end of the drama, and the suffering comes to an end. And then he awakes. Who is He? He is God the Father. It was worth all the pain. So Paul could say, “I do not consider the sufferings of this present time worth considering but the glory that is to be revealed in us.”946 ¶10

What is that glory? You’re told that it’s the glory of the Father: “Father, return unto me that glory that was mine, the glory that I had with Thee before that the world was. I have accomplished the work which Thou gavest me to do.” And are we not told at the end of Job—after the horrors through which Job was put, and then all of his friends and his relatives came to comfort Job. Why? “For all the evil which the Lord had brought upon him.” It’s your loving Father that put you, the Son, through the paces for the purpose of giving Himself to you. There is no other way to do it. So, “Should not the Christ suffer these things and then enter into His glory?”946 ¶11

So people will say to you, “Well, don’t you believe in Jesus, a man?” Well, aren’t you a man? It takes a man to be the agent of that pattern. Every error has a man as its agent, and every truth has a man as its agent also. So if He said, “I am the truth,” it takes a man to be the agent to externalize and to experience that truth. So, Jesus is not a little man born 2,000 years ago. Jesus is the eternal pattern of redemption, where God actually redeems His Son by giving Himself to His Son. It’s a pattern. So forget something on the outside of you. That pattern is buried in you.946 ¶12

But when I tell it, it’s like last Friday night. There was a lady present, and she knows—she’s been coming here for quite a while. And I said something from the platform, and she identified herself with what I said and thought I was talking about her. I wasn’t talking about her at all. At the end of the meeting, she said, “You know, tonight, I didn’t understand one word that you said. It was completely beyond me. I didn’t hear one word you said.” Because in the beginning, I spoke of a mother and her daughter and the daughter’s stepfather, which undoubtedly would have to be the mother’s second, third, or sixth husband. Once it is another than the father of the child, it would be a stepfather. Well, it so happens that they were present, and I said from this platform, “They are with us tonight.” I think I said that. Well, her daughter was not here, but she didn’t hear that. She was sitting next to her step—her husband, who happens to be her second husband. Therefore, he is the stepfather of her daughter. And all she could now think was that I am talking about her—I’m talking about her daughter and her present husband. And I wasn’t at all. I was speaking of a trio: a stepfather, a mother, and a daughter—and they were here.946 ¶13

And it was a delightful, wonderful mystical experience that the daughter had, for a dream is egocentric. I was in the dream. So was her mother, and so was her stepfather, and so were others not recognized. But it was all an egocentric experience based upon the daughter, where she was overcoming the mother image—where she had a violent, horrible fight with the mother over a simple little thing of combing and setting her hair. And she won out by saying, “You can’t stop me. This is my right. This is my life. And you can’t stop me.” Then the scene changed, and she found herself floating over the water, watching ships go by. And then she found herself standing on a ship. And then she looked up, and here on the same ship is her stepfather and her mother. And then, I am walking on the water coming towards the ship. And I greeted the three of them. And then, as I turned away, I turned back, still walking on the water, and addressed the stepfather and the mother. I said, “Last night, she heard her music. She heard from the depths of her music.”946 ¶14

Well, it was the most glorious victory for the pupil, for she recognized me as her teacher in the dream. I was the one who overheard the violent argument—the horrible, horrible conflict between my student and her mother—and the victory of my student, where she got over and cast off the mother image. And here is my friend sitting here, identifying herself with the story—and it’s not her story at all. It was not her daughter’s story and didn’t hear one word I said.946 ¶15

So you see, you can sit here, and if I say now, “Jesus is a pattern—only a pattern,” and you don’t believe that, suddenly you are going to hear one word I am going to say from now until I close the meeting. That’s the difficult part of getting over to anyone in this world: a fixed idea blocks everything from coming through. You start on politics, and if you are a dying little Republican, and someone uses the simple little word “Democrat,” you don’t hear any other word. And if you are the opposite and someone uses the word “Republican,” you don’t hear a word. There’s no such thing as grey. It’s all black and white as far as politics is concerned. And the same thing is true of religion.946 ¶16

And she told me quite honestly after the meeting. She said, “I didn’t understand one word you said tonight. Everything was completely confused.” And then I turned and said, “You see that trio over there? That’s the trio that I spoke of tonight. I wasn’t talking about you. And here was her husband next to her about your husband or your absent daughter who is not here tonight. And I thought I said, ‘The three are here tonight.’ But you didn’t hear that. You only heard ‘mother, stepfather, and daughter,’ and that fits your pattern, for you are a mother, have a daughter, and you are married again. Therefore, there’s a stepfather.” That’s how you travel in this world, and people don’t really hear.946 ¶17

So I am telling you who Jesus really is. Jesus is the pattern of redemption. That pattern is buried in every child born of woman. That child born of woman is the Son of God. That Son of God is beaten with impunity by God the Father for a divine purpose. He is put through all the paces of the world that he will come to an end that was predetermined. That end is a pattern. And when he comes to the end of the journey, that pattern erupts suddenly—without warning—within him. But if he erupts within him, all the sealed book of the Old Testament becomes visible to him. He is only now fulfilling Scripture, for the only Scripture known in that day was the Old Testament. “And I have come to fulfill Scripture.” And when Scripture is fulfilled in man, that pattern gives meaning—new meaning, new value—to the whole of life. And he can say now: “The time for my departure has come. I have fought the good fight. I have finished the race. I have kept the faith. Henceforth there is laid up for me the crown of righteousness. Let no one now bother me, for I now bear on my body the marks of Jesus.”946 ¶18

So, he is now Jesus. So, Jesus is simply the pattern. And the man in whom that pattern unfolds, he is the Lord Christ Jesus. So they can say to him, “Are you not the son of Joseph? Do we not know your father and mother? And tell me, who is your father? How do you now say that you came down from heaven?” And then he answers, “Why, before Abraham was, I am. I am not of human origin.” After this thing unfolds, he knows he is not the garment that he wears. “Before Abraham was, I am.” And if Abraham is the beginning of the entire unfolding of humanity, I say, “Before Abraham was, I am.” Then, I am not of human origin. Not born of blood, or the will of the flesh, or the will of man, but of God. And God actually became me and put me—His Son—through hell that He may give Himself to me. And when He awakes within me, I am He.946 ¶19

And this is the story of Jesus—the story that will be told, but not really told, in the next two weeks. They’ll tell you all kinds of things about this man who came down and sacrificed Himself for humanity—a little man, born supernaturally, who had no physical father but a physical mother. No, this garment was woven in my mother’s womb, and that’s real. But there’s something in me that is buried. When it awakes and erupts within me and unfolds, then—and only then—I know who I am. And I was—all along, I was the Son of God, but I didn’t know it. But I was the Son of God who could be beaten with impunity. Now, you read it carefully in Scripture—why the translator takes the word “pais.” Once, he translates the word “slave.” Next time, “servant.” Next time, “child,” and occasionally, “Son.” The word basically means “Son.” “But the Son that is beaten with impunity.” And occasionally, they’ll say “the Son,” and then use the word “Jesus” in the word. Often—more often—“David.” “Thy Son” is translated “thy servant David.” “Who by the mouth of thy servant David did say,” then they quote the 2nd Psalm, which is the Psalm “Thou art my Son; today I have begotten thee.”946 ¶20

So I tell you who Jesus really is: He’s the pattern. It’s the pattern man, buried in every child born of woman. And when you’ve gone through the furnaces, and you come to the end, and not before that, then suddenly, the pattern unfolds within you, and you understand Scripture. The whole Old Testament becomes alive and contemporary, and it’s not of the past at all. It’s all now. And it’s all about you. So you could truly say, “In the volume of the Book, it is all about me.” And then you tell it.946 ¶21

Well, I’ve been sent to tell it, for the time has come. And should I go tonight will make no difference really to anyone because I’ve told it. And as is a small audience, read the 15th and 16th verses of the first chapter of the Book of Acts: “And when He departed this world and was gone, He appeared first to Peter, then the twelve, and then to over 5,000 or 500.” “Most of them are still with us today,” he said, “but some have fallen asleep.” That is a euphemism for die. Many died, but not all. “Then He appeared to James, and then to the apostles. And then last, as to one born untimely, He appeared unto me also.” This is Paul speaking.946 ¶22

But in spite of that, and in spite of thousands that he fed and the hundreds who followed him, only about 120 remained faithful to the message. It was something they could not accept. That’s how difficult it is to overcome fixed ideas in this world. Nothing in this world is more difficult than a fixed idea. But I’ve been sent to tell you, and if it seems a few, it would make no difference. A thousand years from now, 2,000 years from now, it will cover the earth. They will know. They will rise from kindergarten, for the time has come to give up milk and start eating the meat of spirituality.946 ¶23

Now, the churches are trying to overcome the collective concept of life into an individualistic concept. Well, the chances are that they’re following through. But I was sent—sent to tell it, just as it will happen in me. Well, it has happened in me. Now, he goes on to say, “This Scripture had to be fulfilled.” This is Peter speaking. “It had to be fulfilled concerning Judas, who led those who arrested Jesus. It had to be fulfilled as spoken by David.” He goes back into the Psalm, and he’s quoting the Psalm—that this thing had to be fulfilled. Well, what did Judas betray, then? That he had to fulfill Scripture. He betrayed the Messianic Secret. That’s what he betrayed. He told the secret.946 ¶24

Well, I’ve experienced that in a room not unlike this—not modern, no. It was an ancient setting, but an almost queer thing like this room. When I am seated on the floor and talking to men who sat on the floor opposite me, and I’m teaching them the Word of God, and suddenly, one of the twelve rose and made a quick exit. And I knew instantly what he was going to do. He’s going to tell what I have just said. He’s going to tell the secret that I actually gave them. He’s going to betray the secret.946 ¶25

And instantly, this man came in—tall, handsome, wonderful, well-clothed man—and walked in a military stance, and walked up, turned to the right at right angles, came to the end, turned to the right at right angles, and then at the center, he came on down, and then stood in front of me. As he stood in front of me, he took a mallet from one of his attendants, and he hammered into my shoulder a wooden peg. I felt every blow, but it wasn’t painful. And then he took a sharp instrument, like a knife, and made one circular motion, and severed my sleeve, and then pulled it off, and cast it away. And my arm was bare from the top of my shoulder to the tips of my finger. And then he stretched his hand out like a cross, and then he embraced me and kissed me on the right side of my neck, and I kissed him on the right side of his neck. And then, as it began to fade, I looked at the sleeve that was discarded—the most beautiful baby blue, of lovely, lovely texture—and that came to an end.946 ¶26

Now, here is your story in Isaiah: “And who has believed our report? And to whom has the arm of the Lord been revealed?” It’s all symbolism. Here is the one now who will actually tell the story, for the arm is the power of God, and Christ is described as the power of God and the wisdom of God. So the time has come to actually move forward from kindergarten into a higher level of understanding of the mystery. And that’s my story. And if only a dozen believe it to the point of living by it, that’s enough. It will cover the earth in time. And they’ll all know it’s not a man, but it is a pattern that is buried in man, that is called and personified in Scripture as a man.946 ¶27

Because “Truth embodied in a tale shall enter in at lowly doors.” Take the story, and just tell it in the form of a tale, like secular history, and then people can see it. So they want to see truth. So the evangelists, because they want to see truth, they took this supernatural setup and closed it in the form of secular history. And the leaders of the churches, not knowing it is not secular history, they perpetuated it over the centuries. I am telling you: it is not secular history. It’s the eternal pattern of salvation. That’s how man is redeemed.946 ¶28

But He actually came down. He is the son of God. You’re the son of God—but a son who is going to receive Fatherhood. God the Father is going to give Himself to you. And He couldn’t do it until He first transformed you into the exact image of Himself, because you can’t reflect other than the Father. You’re going to radiate and reflect the Father because you will be the Father. And only in the very end can you really have this pattern unfold within you. You are the Job. The word “Job” means “Where is my Father?” That’s what the word means. “Where is my Father?” And the whole search of the world is for the Father.946 ¶29

So where is He? I’ll tell you where He is. I’ll tell you how you’re going to find Him. Because “No one comes unto the Father except by me”—the pattern man. Not by me called “Neville,” but by me, the pattern. There’s only one pattern. There aren’t two. And that pattern is in you. And I’m going to tell you how it’s going to erupt. And the first grand eruption is when you begin to wake within your own skull. No one is present—just you. And then you come out of that skull. And that’s when you’re born—not of blood, nor of the will of the flesh, nor the will of man, but of God. And God is the wind, the spirit. And you hear it. You’re born of the wind, born of the spirit, born of God.946 ¶30

And then, to confirm it a few months later, He brings humanity, clothed as one being. And that one being is David, for David is the symbol of humanity. You’ve gone through all that man could ever do. You’ve suffered everything man could ever play. But mercy was on you and kept the memory from it. So you did not remember the horror through which you’ve gone, but you went through the furnaces.946 ¶31

“I’ve tried you in the furnaces of affliction. For my own sake, I do it—for my own sake. For how should my glory be given unto another? I can’t give my name to another.” I can only give it to myself. So I permit you myself by putting you through the furnaces. That’s the story. And when you come out, it doesn’t matter what you went through. The glory that is now yours—the glory of being God the Father—that’s the story. Now, you can tell it as hearsay until you can tell it from experience. The day will come when you’ll be able to tell it as a witness, and not as one who heard it from another. Today, I can tell it as a witness, for I have experienced it. When this garment is taken off, whenever it comes, I am one with the source who is God the Father.946 ¶32

So, Jesus Christ is the pattern of redemption. The pattern is buried in all children. Which pattern will remain there even though they go through the gate called death? It does not stop anything. They are restored to life in a world just like this. And they continue the journey, being beaten with impunity, may I tell you, until the end.946 ¶33

And when the end comes, suddenly all is forgiven. All is justified: Divine acquittal. “He is my Son who did my will.” And then the whole that you ever experience in the world is gathered together into a single being personified before you. And He is God’s Son, David, and He calls you “Father.” And then you know who you are: You’re God the Father. And that’s how it’s done.946 ¶34

So let them talk this coming Sunday on the Passover. Let them tell all the stories this coming Good Friday, a week from Friday, on the following Sunday. They’ll have thousands over at Easter service. And all will be talking of a being that never existed. And all will be singing all their praises to some myth that is not it at all. But at least it kept the story alive, for the ancients knew that people could not actually see a bare truth. They could see better if the truth was clothed in the form of a picture. And so they took it and clothed it in the form of a picture, and then they kept the story alive.946 ¶35

But the time has come for man to graduate from kindergarten. And what I’m telling you tonight will be repeated and repeated through the centuries. And then as many as today attain kindergarten, and over a billion on earth today will be attending high school. Now, let us go into the silence.946 ¶36

Now, are there any questions, please? This is the time for it. If I didn’t make it clear, this is the time to ask the questions.946 ¶37

Now tonight’s subject is “Jesus.” Last week, a friend of mine said to me, “You know, I’ve heard you so often, but really over quite a period now, and I’m not quite sure that you believe in Jesus.” Well, that’s my friend’s opinion, perfectly all right. If I said to you, “Do you believe in God?” the chances are everyone here would say yes, without batting an eye. And if you asked me, “Do you believe in God?” I would, without hesitating, I would say, “Why, certainly I believe in God, but, you know, you and I may be miles and ages away in what we believe.”942 ¶1

Today, I said I believe in democracy. Well, so does Khrushchev, but it’s not my concept of democracy. Or maybe… how old is the United Nations, I don’t know, but the Australian Ambassador, who represents Australia at the United Nations in San Francisco, [...], he defined for us his country’s concept of democracy, which is my concept, but it may not be yours; and certainly, it is not Khrushchev’s. He said, “Democracy to us in Australia is based upon the principle of compromise, but not upon the compromise of principle.” All the difference in the world! For that’s my concept of democracy: this two party system, where this area of the world, our world, needs help, but it doesn’t—someone in the mid-West they don’t need the same kind of help, but they will cast their vote with me, representing this part of the world, that I may get the help I need for the people I represent. And so I don’t need what he wants when the vote comes up and he’s putting it forward, but I remember his kindness to me and so I will throw my vote with him. That’s not compromising principles; it’s simply the principle of compromise.942 ¶2

So when I was asked, “Do you believe in Jesus?” I said, “Well, I don’t think anyone walking the face of this earth believes more in Jesus than I do.” But, who is Jesus?942 ¶3

The poet said, “Truth embodied in a tale shall enter in at lowly doors.” Well, the authors of the Bible, and no one to this day knows who they are, no one knows the author of the Bible, save it’s inspired and dictated by God. So when we read Jeremiah, Isaiah, and all these names, no one knows the true prophet who received an inspiration, this Word of God. But they knew, as the poet I just quoted knew, that we understand best not bare truths but thoughts put into stories. Man wants to see the truth, and so, they presented the story in such a manner that we could see the truth. But over the years, man has mistakenly taken personifications for persons; they’ve mistaken the vehicle that conveys the message for the message; the gross first-sense for the ultimate-sense intended. So today, we have idols made out of the personifications of truth.942 ¶4

So here, let me this night try to explain to you what I mean when I use the word Jesus. You see, you and I name a child because we like a relative, or a friend or maybe the sound of the name. You will say, “Well, I like that, that sounds well,” so we give a child a name based upon sound, or based upon the fact that we like our uncle or our father or our mother, or maybe some friend. But in the Bible, this great book of God, it is not done in that manner. In the Hebraic world, names are chosen for their meaning in [...]; so all these names are chosen for their meaning in the great drama of God.942 ¶5

So what is the name Jesus? It’s the Anglicized form of the Hebrew word Joshua. It means “Jehovah is salvation.” Jehovah is a savior. Therefore, the 43rd of the Book of Isaiah tells us, “For I am the Lord your God, the Holy One of Israel, your Savior. I, I am He, and besides me there is no savior” . Call him Jesus, for he shall save his people from their sins. So he’s called Jesus, and the only savior is Jehovah; and Jehovah’s only name is I AM. So who is Jesus? He’s the savior, the only savior. He will save all people, his people, from their sins, and his name is Jesus.942 ¶6

The word Jesus is spelled the same root as Jehovah. It begins Yod He Vau—that is the root of the name of the Lord, which we call the Lord. Which in Hebrew, don’t even sound it, it’s so sacred a name you don’t sound it. But you’ve got to sound it; if you could, they translate the word “the Lord.” But he is called “the Lord.” And so, Jesus and Jehovah are one and the same.942 ¶7

But the name of Jehovah—and man forgets it, he just can’t keep the tense with him—the name is I AM. So, when I make the claim that God so loved you that he became you, I mean that literally. That’s not some poetical statement; I mean it literally. He so loved you that he became you. It is God’s purpose to give you himself, as though there were no others in the world, just God and you; and finally only you. The gift is complete and it’s only you, for his name is I AM. So when we are told he bears all the sins of the world, all the blows of the world, that’s to be taken as literally true.942 ¶8

Many years ago, when I was in the theatre, this goes back into the twenties, the early thirties, there was quite an argument going on in our little circle in New York City as to the true author of Shakespeare. Many believed it was Bacon, others believed other people, but no one would accept the fact there was a man called Shakespeare. And so, someone presented the argument it was an acrostic and they brought me the book of The Tempest, written in 1611, the year that our Bible came out in English—that was the year that the King James Version was presented to the public. So Shakespeare wrote The Tempest in the atmosphere of that beautiful English. And no one understanding English would put anyone in Shakespeare’s class when it comes to the use of English. We love Mr. Churchill—I love him as a man; I love all of these great men, men and women that walk the face of the earth over the years, over the centuries—but you have to really, well, you must be able to read the English tongue to put anyone in a close race with Shakespeare and the use of the English tongue. Whoever he was—I don’t know whether he was Bacon and I question that seriously—but whoever he was, there was a master. And he had but 300 years and no one truly knows who wrote Shakespeare.942 ¶9

But here is the year 1611 and he brought out The Tempest. In the first act, second scene, the heroine of the story, Miranda, turns to her father, Prospero. He was the banished Duke of Milan and shipwrecked. And so he had the power of enchantment and so using his magical powers he created storms and lightning, and all kinds of disturbances, turbulence to rescue the usurper of his title, which he did. So Miranda turns to her father, Prospero, and it’s a very simple little story. But, instead of using the acrostic in this, which they try to convince you Shakespeare did it, I thought of only what was there. It has stuck with me through the years. And this is what she said to her father: “You have often begun to tell me what I am but stopped and left me to a bootless inquisition, concluding, stay, not yet.” Here she’s asking, Please tell me who I am. Tell me. You’ve often begun to tell me what I am but stopped and left me to a bootless inquisition, concluding, stay, not yet.942 ¶10

Well, whoever was Shakespeare was a giant, a mystical giant to have written that little speech of Miranda. For here, we are Miranda, left to a bootless inquisition. I need not tell you about the word inquisition, where a man is put through the tortures of hell, bootless. Well, a boot covers the foot and the foot has always been the symbol of the generative organs of man, always, in all the languages of the world. When I wash the foot, I am cleaning the creative organ of a man. When I take the linen cloth from you and I wipe that foot, I am exposing the creative organ of the man. When I say, “Take off your shoes, for the ground on which you stand is holy ground,” I am telling you to uncover the creative organ of the man. On that eighth day, the circumcision is the unveiling of the creative organ of a man. So here, it is an unveiling of this power, where man is then subjected to the most violent rape in the world. Not only sexual rape but all kinds of rape: revolutions are rapes; wars are rapes. All the violence of the world is the bootless inquisition. And so, “You have left me to a bootless inquisition, concluding, stay, not yet.”942 ¶11

It isn’t yet time for you to know who you are and what you are. I can tell you this night who you are in the hope you’ll believe it, but with all of my faith and my intensity I question seriously that you will believe it. I tell you that you are Jesus, the only Jesus. There’s nothing but Jesus, and Jesus and Jehovah are one. There’s nothing but God in this world. And Jesus is playing this part and he was left to the bootless inquisition, where they spat upon him, where they hurt him, where they did everything in the world conceivable for man to do to man, as Browning said, “Man’s inhumanity to Man.” It’s part of the drama. And so, “Tell me. You’ve often begun to tell me what I am but stopped and left me to a bootless inquisition, concluding, stay, not yet.”942 ¶12

If you have an original portfolio, I don’t mean the original, I mean a facsimile, I have one at home; and when you see it printed it does spell Bacon, no question about it. For the beginning of every line is capitalized and so the first line is indented, so that’s not intended to be read. “You have often,” that’s indented, and it begins with “Begun.” Well, “Begun” is a [...] “B.” “Begun to tell me what I am but stopped.” Then you come back to the next line, “And”—and “And” is capitalized—“And left me to a bootless inquisition.” Come back to the next line, “Concluding,” well, “C” is capitalized. “Concluding, stay, not yet.” So you come down the first capitalized line and it spells B-A-C, but there is no other line. You go across the bottom line and it spells O-N. So that’s how my friend, who tried to persuade me Bacon was the author, told me where in an acrostic the author was concealing his identity.942 ¶13

But that’s not what I got from that wonderful, wonderful speech of Miranda. We are Miranda, and we are left to this bootless inquisition, until that moment in time when the waiting is over and, like Job, we cry out: “You know I am guiltless. Why then do you by this agony try to win from me a concession of guilt?”942 ¶14

So we are the Jesus. We are Jesus. But it’s part of the great plan to awaken us as God. And so I do believe in Jesus, but my Jesus is not the concept of the world’s concept of Jesus. He’s not something detached from me, something out in space to whom I pray, like an idol. No, my Jesus is in me as my own very being, the only being that I really am. That’s Jesus.942 ¶15

Only Jesus is resurrected. Only Jesus ascends; the Son of man. If he is not in me, I can’t ascend. If he’s not in me, I can’t resurrect. If he’s not in me, I can’t be saved, for God saves himself. It is God buried in man. Who went into the sepulcher? Ask the question, “Who went into the sepulcher? They put Jesus there. Well, who was resurrected from the sepulcher? Jesus. Did anyone else go in? They went in only as [...], but the one who resurrected was he. Well, the sepulcher is your own wonderful skull, that’s the sepulcher. In your skull Jesus is buried; out of your skull Jesus will come. And when he comes out he’s not another, you don’t see another; it’s your very being.”942 ¶16

Listen to the words, “It does not yet appear what we shall be, but we know that when he appears we shall be like him” . How can I be like him and not be he? “It does not yet appear… but when he does appear we shall be like him.” “Stay, not yet.” You don’t quite know who you are? It’s not quite yet.942 ¶17

But I’ll give you a cue as to how to bring it to pass. It begins, the very first words put into the mouth of Jesus in the earliest gospel, the gospel of Mark, he makes the statement, “The time is fulfilled”—it has to be filled up first, all the [...], like pregnancy—and “the time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” . Repent is a prerequisite to entry into the kingdom. And repentance hasn’t a thing to do with remorse or regret; it has only to do with a radical change of attitude toward life, that’s repentance.942 ¶18

This is what I mean by practicing my religion. If I say I believe in him, all right, then repent. Who repents? Jesus repents. Jesus? What did he do that was wrong? You are he. Nothing wrong, it’s simply missing the mark, that’s sinning. If I miss the mark in life, I must repent by changing my attitude radically toward that state, and see it as it ought to be seen. Who, by me? No, by the world. And believe in this changed attitude of myself toward anything in this world, and fix it, believing in it. If I live in that assumption just as though it were true, it’ll become true. So I produce the signs. These are the wonders of Jesus; all these signs come to pass.942 ¶19

And when I least expect it—I’m still in the sepulcher—I will awaken. And may I tell you, if Jehovah and Jesus are one, when he is awakened, is he not awakened by himself? When he is born, Jehovah has no father and mother; therefore, if I am born and I am Jesus, am I not then self-begotten? Then don’t I come out of my own being by myself? And I’m telling from experience exactly what happened, you are self-born, self-begotten. When God actually becomes you, he becomes you; there’s no one on the outside. He actually gives himself to you, as though there were no others in the world, just you, and you are he. So when you come out you are born.942 ¶20

So to me, when I use the words Jesus Christ I speak of the way, the truth. What way? The only way—the way to what? The way to everything in the world: the way to health, the way to wealth, the way to everything, but, specifically, the way to the Father. “No man comes unto the Father save by me,” but no man, and yet, “When you see me you see the Father” . You can’t come to the Father in any way save by me, for “I am the way.” And those who were in Christianity in the first, second, and third centuries were spoken of as “the people of the Way,” capital W. They were not all Christians; that came later. They were called “the people of the Way.” You can read it in the Book of Acts, the 9th chapter. He goes to persecute the people of the Way; and then he finds who Jesus really is: he finds him within himself, and he reveals the Way, and the Way is rejected.942 ¶21

God has planned everything as it has come out and as it will be consummated, but everything in the world. Let no one tell you it’s going to pot, that others will take advantage, no, you’re still to be exposed to this bootless inquisition, like Job. And when the drama is over in the individual case, well, then he starts on the Way.942 ¶22

Now here is the first recorded word of the teacher in the Book of Luke. He asked for the Bible. There was only the Old Testament, so they gave him the Bible, the Old Testament, the covenants of Jehovah, and he opened it up to the 61st chapter of Isaiah. For even to this day, the first five books of the Bible are read over a period of three years, but the reader has freedom of choice as to what part of the prophets he will read. And so, they read—and it takes three years to complete the reading of the first five books, called the Torah, the law—but you’re free while you have your congregation to read any part of the book. And so he opened up to Isaiah 61 and he only reads the first verse and the first-half of the second one. He doesn’t complete the second when it comes to vengeance. He stops at the first half of the second verse. The verse begins: “The Spirit of the Lord God is upon me… he has anointed me to preach good news to the poor… to open up the prison doors to all that are in prison and to set free all that are bound; and to proclaim the acceptable year of the Lord.”942 ¶23

Our earliest fathers in the church in the second century took this passage of Luke and they went out and preached it. It is still in print from the earliest fathers in what is today the Catholic Church. So that was the beginning of it all. And this father made the statement that this first passage read from Isaiah meant that God’s work was completed in a year, proclaimed the acceptable year of the Lord, and he took it to mean that whatever that work was it was done in a year. And he was right. In spite of all that has happened in the interval, he was perfectly right.942 ¶24

After this exposure to the bootless inquisition, when we are now lifted up, it only takes one year to complete that passage, from resurrection, birth, discovery of David, and the splitting of the temple and the ascension right into Zion, all within a year. And it happens in three nights, spread over a part of the year. Again, “in three days, three nights, I will rebuild it.” This time it’s the perfect temple that is Job. So it is that first part of that second verse of Isaiah, “to proclaim the acceptable year of the Lord.” And so, he proclaims it and he tells them all, “There’s only one Way to the Father.”942 ¶25

So follow the story of Jesus. Read it carefully, all that they say about him, and then know it’s your story. The day will come that all these things will happen in you. The Bible is not chronologically exact, but it’s a beautiful story. But the story is simply assembled into a nice arrangement, as Luke implies. He does not claim any great chronological exactitude. He claims only that his arrangement is a better arrangement than his predecessors. You read the first four verses of Luke and you’ll see he’s implying his is a better arrangement of the source material. So he has the source material and then he arranges it in story form that people could see the truth. For man insists on seeing the truth. So to see the truth he personifies it. And so you personify truth, you personify the Way, you personify life, you personify everything and they take on human characteristics.942 ¶26

And so if you insist on seeing a Jesus other than yourself you’re going to see another. What individual it was in whom the only Jesus awoke, who knows? Who knows what the individual’s name was? It means nothing, for it’s only Jesus that matters. So what was the mask that he wore when he awoke? What does it matter? He could have been in any form, in any sex, because, as we’re told in the last part of the 3rd chapter of Galatians, “In Christ Jesus there is no Greek, no Jew, no bond, no free, no male, no female” . So he is beyond the organization of sex, beyond freedom and slavery in this world when he awakes. When he awakens he’s completely above it all. And the only thing I speak of here is Jesus. He’s your own wonderful human Imagination, that’s Jesus. He’s your own wonderful I-am-ness, that’s Jesus.942 ¶27

Now, test him and see. For you’re told, “Examine yourselves to see whether you are holding to the faith. Do you not realize that Jesus Christ is in you?—unless of course you fail to meet the test.” I hope you will discover that we have not failed. Now this you will read in the 13th chapter of 2nd Corinthians. He’s asking you to test it. If he is in you and by him all things are made, and without him there’s nothing made that is made, then test him. Test him in the most simple, simple way.942 ¶28

If he is my Imagination, and imagining is creating reality, I could go into my inner being as it were and assume that things are as I would like them to be, and if my premise is sound, if it’s true, it should prove itself in performance, shouldn’t it? And so, I go to bed in the assumption that I am now the one that I would like to be, just now. And then, in the not distant future, I reshuffle the world to mirror my accomplishment; the whole thing worked; it takes on form.942 ¶29

But if it does and I repeat it and it works again, and I repeat it and it works again, haven’t I found the Creator? For by him all things are made and without him there’s nothing made that is made. Well, suddenly, I make something out of nothing. I didn’t ask anyone’s help, I didn’t turn to anyone to assist me. I simply dared to assume that I am what at the moment my reason and my senses deny, and remaining loyal to my assumption it objectified itself and became a fact. I remembered what I did. Remembering what I did, I am faithful now to him. I found him.942 ¶30

But now you don’t go and say “I am Jesus.” No one must go out and say “I am he,” for you’re bragging. No one can brag because everyone is Jesus, but they don’t know it. All you can do is tell them that they are, and when you tell them who they are ninety-nine point ninety-nine percent of the world would be offended, embarrassed because you have insulted their God. They can’t feel equal to that. They feel unclean. They do not feel they could possibly come near that state, therefore, when you tell them, that’s blasphemy, and they’ll tell you it’s blasphemy. But I tell you it’s not blasphemy.942 ¶31

I and my Father are one. But we are one, and you can make the same claim. The day will come and everything that I’ve told you concerning the Way will prove itself in you. I’m speaking from experience, I am not theorizing. This is not theory with me; it’s all experience. Hasn’t a thing to do with any orthodox training whatsoever. I’ve had none of it. Only the simple training of a boy raised in a Christian environment, where we had Sunday school and regular meals and the usual discussions in a Christian home where we discussed the Bible. That was my only training. So I have had no orthodox training. This was not from anything man has told me. It’s all based upon what I have experienced, all by revelation. It came unsought, unexpectedly, and all within one year—the acceptable year of the Lord.942 ¶32

When that moment comes, you move up that moment of resurrection through the birth, through all, right into Zion, the house of God, all in a year, remaining clothed in this garment of flesh that you may tell the story until you take it off for the last time. And you will take it off for the last time after you’ve gone through that acceptable year of the Lord.942 ¶33

And so, I’ve tried to tell it as clearly as I can. I have not embellished it, I haven’t added to the story, just as it happened to me. I have told it in the very last chapter of my latest book The Law and the Promise, and I quoted with words from the scriptures. So I have presented two witnesses. When you bring two then you have conclusive evidence if they agree. For two by nature would be opposition, would be enmity, it would be difference. For when two different persons agree in testimony it is conclusive. And so, if I had the experience and then searching through the ancient scripture I found supporting text for the experience, so here is agreement in testimony and, therefore, it’s conclusive. And so I gave you the story as it happened to me and gave you that text in scripture that supports that experience.942 ¶34

And some lady said to me tonight before I took the platform, “I wanted to give a few books away to my friends and you haven’t Awakened Imagination at the moment, would you recommend some other title.” Well, I recommend that among one of the three. I said, “My friend, pick three different titles and have them exchange the books. Well, here’s my latest book. It’s one I recommend.” “Well,” she said, “I’m quite sure that if they read the last chapter first, they’d tear it up.” I hope not. For the purpose of the book is to tell all how God’s law works.942 ¶35

But what would be the law without the promise? And you could have this law so down, so perfectly under your control that you could own the earth, and yet not have the promise fulfilled. Because no one is justified by law before God, you can’t be. It’s only the fulfillment of the promise. And the promise is given to man; it’s grace, after he has gone through this bootless inquisition. And I mean bootless too.942 ¶36

God in his infinite mercy hides it from himself in the sense he has taken from me the memory of my past. For if man could only see what he had to live through to reach the fulfillment of the promise, I doubt that God himself would venture forward. He had to go into this horror and this really [...]. The churches speak of hell, and they’re in it, and they don’t know that? They think of some greater hell on the outside when they are in hell and they don’t know this is hell. When some individual consumed with a passion unsatisfied, isn’t that hell? That passion may be any kind of passion, an ambition beyond the wildest dreams of man and you can’t satisfy it, that’s hell. Look into the world, and see the horrors and see all the things that are happening morning, noon, and night. There isn’t a morning’s paper that you can’t pick up and see a page of hell. And so we are in it, we are in this bootless inquisition until seven times over, [...] heated seven times more than they were wont to be. Well, when you are brought out, just pure gold, pure gold. And we are the very being who walked through it all.942 ¶37

For in the furnaces there were threefold men and then came the Son of God. But here we have a threefold man. Know what’s a threefold man? You’re a threefold man. But in the presence of it all, one untouched, not even the stench of smoke upon him, was the Son of God. Read it in the Book of Daniel. In the furnaces behold the three-fold man, but the fourth is Jesus. And Jesus is the reality of every being in the world. There is nothing but Jesus.942 ¶38

So when they asked Blake, “What do you think of Jesus?” Without batting an eye, he replied, “Jesus is the only God,” but quickly added, “But so am I and so are you.” Crab Robinson to whom he said this couldn’t understand it, just recorded it in his diary. Luckily we have his diary. And Blake did not elaborate, didn’t go beyond it.942 ¶39

But I am telling you, when you go to bed this night and you feel sleepy and you say “I am,” that’s his name. And you believe in him, well then, believe that he is actually creating. There’s nothing impossible to Jesus. Well then, at that very moment believing that Jesus is your own wonderful I-am-ness, what would you like to be? Assume that you are it and go sound asleep just as though it were true. That’s how it operates: Feel as you would feel were it true. Name what you would like to be true, and then go sound asleep.942 ¶40

Now, don’t put this in the closet until I get back in November. This is something to live by. Religion should be practiced and we don’t practice religion by simply going to church and listening to whatever the minister has to say, [...] lovely as they are. And I’m all for it, perfectly fine, but that’s not practicing religion. Practicing religion is living it every moment of time while we’re here, and you practice it best by practicing repentance. Listen to the words, “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the good news, believe in the gospel.” But repent.942 ¶41

And repentance tests man’s ability to enter into and partake of the nature of the opposite. And so I am, and I name it. But I don’t like it. Well now, can I persuade myself that I am exactly what I would like to be, which is opposed by what I seemingly am? Then I persuade myself that I really am what I would like to be. That tests my ability, my Imagination, to do such a thing. But can I do it? Well, try it.942 ¶42

Can I, while sitting here physically, assume that I am elsewhere, if I want to be elsewhere, when there’s no way to that other place? No money to take you there, no time to allow it, but nothing. Well, can I assume that I am, knowing that something will change in my world if it’s a radical change to allow this journey to take place within you? And I’ll make it across this world. Well, try it. I have tried it and it works.942 ¶43

I’ve tried it so that now I don’t allow myself to experiment if I am not serious. Because, if I do it just for exercise and I don’t do it with something I really want to realize, the being I really am doesn’t forget it. They’ll teach me lessons and bring it to pass when I least expect it and don’t want it. So, I only experiment with serious things, things I really want to bring to pass. And I tell you it won’t fail you, but you are the operant power. It doesn’t work by itself; you have to operate it.942 ¶44

And so, I tell you, you are Jesus. Let no one tell you that you are not. There’s only Jesus in the world. Yet he’s housed in every being, even those who said there is no God, in every being in the world. Those who call themselves atheists and are proud of it, he’s housed in them or they couldn’t even breathe. Nothing in the world could breathe and live were it not that Jesus is buried within him, in the sepulcher of his own wonderful skull; and there he remains while he goes through all the pains of the world to awaken himself as that individual.942 ¶45

So you’ll understand the words at the grand transfiguration. When they looked up, Moses was there, Elijah was there, one personifying the law and one personifying the promise. And then came the awakening on the part of the disciples and then there was only Jesus, Jesus only. He had fulfilled it all, fulfilled the promise, having fulfilled it, Jesus only. And so, you are destined to awaken, completely awaken, as God.942 ¶46

Now let us go into the Silence.942 ¶47

Tonight’s subject I would call “The Smile.” There’s a poem of Blake’s and in this poem he speaks of many smiles, and you and I have enjoyed or witnessed the smiles. There’s the smile of love, and there’s the smile of deceit, and there’s a smile where the two smiles meet. And he speaks of the many smiles. But then he comes to the one smile which comes within the cradle and the grave, and when this smile—-and only this smile once—-and when this smile is smiled once there’s an end to all misery. So the whole vast world has been on a journey moving towards this one smile, and when it takes place, then the journey is at an end and he enters an entirely different world…but not until he finds that smile.938 ¶1

So tonight, we’ll take it from here. If I said to you, “Do you not realize that Jesus Christ is in you?” if you are brutally honest, the chances are you would say, “No, I really don’t. I would like to believe it, I hope so, but no, I have no assurance that he is in me…,” if you are honest in your answer to my question. And if I quoted from scripture from the Book, say, of Luke: And the angel came to Mary and said, “You have found favor with God…and you will conceive in your womb and raise up a son, and you’ll call his name Jesus.” And she said to the angel, “How can this be, for I have no husband?” And the angel said to her, “The Holy Spirit will come upon you and the power of the Most Holy, of the highest, will overshadow you; therefore the child to be born will be called holy, the Son of God” .938 ¶2

Now here we are told he came to one and said to her that she found favor with God, and finding favor with God that God himself would come upon her, overshadow her, and what is to be born will be called holy, the Son of God. Well, the Son of God is called Jesus Christ. So if I said to you, “Do you not know that Jesus Christ is in you?” and you don’t know it, you are totally unaware of the fact that you are Mary. You’re totally unaware of the fact that he’s already come to you and overshadowed you. Overshadowed in scripture means “to superimpose,” and so here, he superimposed himself upon you, and that’s his image.938 ¶3

Well, how did he do it? In the same way that…today our scientists cannot discover how a sperm so easily passes through the surface of an egg, although the outside of the egg has no holes in it, either before or after the fertilization. So how did he pass through me? I am totally unaware of it; I have no knowledge that this thing happened, and yet scripture can not be broken. And so I’m told that he actually found me to the point where I was favored by him, and then he passed through me, and that’s his imprint. Just as a sperm passes through the egg…and there are no holes on the surface of the egg…passes through, fertilizes, and then something entirely different comes out from that egg. Well, the same thing happens here with us. That’s what we’re told in scripture.938 ¶4

Well, do you believe it? Do you really believe that the Holy Spirit came upon you, because it found you to the point where it favored you, and then passed through, left its imprint, and that imprint, which is the image of God, is called Jesus Christ? Well, Jesus Christ is the power and wisdom of God. It’s the sperm of God. Now, that shocks man to hear that. To think that God would actually impregnate man, I mean generic man, and leave his imprint upon man, and have it develop within man, and then have it brought forth from man. And when it’s brought forth, it comes forth with a smile. And when it comes forth with a smile, you who bore it, you hold it in your hands, and you see it in your hands. You hold it and it smiles, it really smiles.938 ¶5

So this story of Blake in a simple little, I think four or five verses, in his little statement called Pickering Manuscript, that’s where he wrote it—-it’s called The Smile. You can’t miss it. And he tells it so beautifully that when this smile is beheld by you all miseries come to an end, for it’s an entirely different world that you enter after the smile.938 ¶6

Now, I tell you, you are bearing the Son of God, and when he comes forward and you hold him in your own hands, he will smile. It’s the most heavenly smile! And you will know you hold in your hands Christ Jesus…he’s always a child. But then, if you are holding in your own hands and you gave birth to him then you must be Mary, for this story is given to Mary. I never thought I was Mary. But here, if I gave birth to Christ Jesus and held him in my own hands and he smiles, and I saw this heavenly smile that freed me now forever from all the miseries through which I have passed, well then, I must be Mary, and as Mary I must be the wife of God for the Lord came upon me. The Holy Spirit will come upon you, and the power of the Most High will overshadow you, well, that’s God.938 ¶7

But did he not promise me in the beginning that if he took me as wife he would never leave me? That he would cleave to me until he became one with me, one person? But I don’t see him, I don’t feel him; I see the child that I bore. And is it a shame that I who did not have a husband bore the child? Is it a shame, am I being disgraced? I have the child, it’s my child, and I can’t find the father of the child. It must have a father, for I am the mother; I bore the child. Now, where is the father?938 ¶8

All I have to do is wait, for this is the beginning of an entirely new age. We think of the ancients that came a way before us; the prophets, Moses, Abraham, Jacob, all these came a way in the past. Nothing comes before this event: “Before Abraham was, I am”…this is the child speaking. Before the whole world was, I am. Is it true that not a thing in this world preceded Christ? Yes, nothing came before Christ. “I am the first of his acts of old.” The first act is to produce his creative power in that of a child, Christ.938 ¶9

But now I must wait. I have seen the child…am I a harlot? For here I brought forth…I can’t find the father…but I did give birth to him and I don’t know how I became impregnated. But here is the child. And so I wait, and then in a few months suddenly there’s an explosion within me, and there stands before me the one that can tell me the name of the father.938 ¶10

We have to go back now to John…we started with Blake and we went to Luke…we go to John, it’s the 1st chapter of John: “No one has ever seen God; but the only begotten Son, in the bosom of the Father, he has made him known” . There are many translations of this text, but the most ancient of the script speaks of “the only begotten Son,” something that is not born, something that is begotten. To beget is of the Father. There are two ways in which we can consider birth, either from the side of the father, in which the verb is “to beget”; or we can consider it from the side of the mother, in which the verb is “to bear.” In this case John uses the verb “to beget” which is from the Father, and so, it’s a begotten Son. That no one knows the Father, no one has ever seen God, but the only begotten Son who is in the bosom of the Father he has made him known.938 ¶11

And so, from the beginning, when Christ appears in man, you hold him. Then man who is all Imagination begins to expand. Can’t stop it…he’s reached the limit of contraction, the child is born and he begins to expand. As he begins to expand, the next expansion is a complete explosion and here stands the begotten. It isn’t born, it’s a begotten son.938 ¶12

So I search all over the scriptures and there is only one place I can find any son that was begotten: And here, in the 2nd chapter, the 7th verse of Psalms, you see the words “And he said to me, ‘You are my son, this day I have begotten you.’” “I begot you”…how did I beget you? In the same way that fame begets envy. I reach a certain degree of expansion and automatically at that moment of expansion, then I beget. It’s automatic, just as one becomes famous in this world and envy rises in the world. So fame begets envy. And my degree of spirituality at a certain degree of power, of outstanding power, then the Son appears, he’s begotten, and here stands in my presence David. David looks at me and there’s no doubt how I begot him: he’s my Son and I am his Father.938 ¶13

Then I start…I thought David preceded me. Today, 1965, I thought he preceded me by 3,000 years. And now I realize the truth that no one preceded me: Before the world was, I am. And David whom I thought was a character 3,000 years ago suddenly is a contemporary; and he’s not only contemporary, he’s my son.938 ¶14

Then I go back in time, as I begin to expand, and suddenly…I thought the temple, the ark of old, was 4,000 years ago, and I find that it wasn’t. I find that suddenly the ark is my own being, and it’s torn in two from top to bottom. And I thought that Moses was something unnumbered years ago, who took a rod and made it into a serpent and lifted it up, that he certainly was my ancestor by unnumbered centuries, and he wasn’t. Finally, I am actually enacting all these things within my being.938 ¶15

I thought when the dove went out of the ark and it made three trips; and the first, it came back and Noah took it into the ark. Then it was sent out again and it came back with an olive leaf…olives grow only at low altitudes, therefore, the water is subsiding. And then he sent out the third time and it doesn’t come back; therefore, he knows that the earth has been brought up; for on the third day the earth rose up out of the deep, so it doesn’t come back. I thought the dove was something that was unnumbered years ago, centuries ago before the world as we understood it, and it wasn’t so at all. So I know before Abraham was, before the world was, I am.938 ¶16

But it only begins with the smile of the child. Not until that child appears in your world do you really begin to unfold, and not a thing preceded you. And so he sends his angel Gabriel (“the hero of God”) and he tells Mary, “You have found favor with God, and you will conceive in your womb and you will bear a son and call his name Jesus (Jehovah saves).” And she enquired, “Well, how can this be, for I have no husband?” He replied, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and that which will be born will be called holy, the Son of God” . She doesn’t understand it.938 ¶17

For if I am told in scripture, “Do you not realize that Jesus Christ is in you?” then I must be Mary…for Jesus Christ contains…or, rather, Mary contains Jesus Christ. But she doesn’t understand how it happened. When did it happen? When did he overshadow me? When did he superimpose himself upon me and left his imprint that I had then to develop within me and bring forth as a child? I don’t remember. And no one really remembers, but were it not for that imprint no one would be alive. So God impregnated you, individually, with his own impression, his own image…and that is Jesus Christ.938 ¶18

And the day will come, you will actually give birth to Jesus Christ, and he’s always a little child. Don’t think of him as any great big man; you are the being. It’s always the little child wrapped in swaddling clothes and you are holding. And when you hold him and look into his face you will say whatever you will say in some sweet, wonderful, endearing manner…and a smile you’ve never known before. How beautifully Blake caught it in that short little poem, The Smile: And when once it is smiled then all miseries come to an end.938 ¶19

For this is the journey of labor; this is the journey where you and I as the bride of the Lord, like slaves, bearing his son, and when the moment of delivery is upon us and we bring forth the son we are set free to bring forth this son, the infant child. And a heavenly smile…that you’ve never seen a smile like it. Oh, there are all kinds of smiles, as he said, the smile of love, yes. [...] the smile of love. We also smile the smile of deceit, and we mix them together, and smiles where the two smiles meet. But this smile is something entirely different, that no one but the one who has experienced it, holding the infant that smiles into his face, could ever describe. And even he cannot with his limited words describe what actually takes place when he holds the infant Christ.938 ¶20

But from then on, he’s started…he’s reached the limit of contraction now…and then he starts to expand. The first expansion is the birth of the smiling child, and then comes the begotten. This is born, you bore it; but the next one is begotten: “Thou art my son, my only begotten son,” and he tells you who you are. You have no knowledge of who the father of that child was until a further expansion, and there’s the Son, the begotten Son. When he comes and you look at him, you ask no words; you know exactly who he is and you know who you are. You know the relationship. Now you know if God is the Father of this only begotten Son, and you are his father, then you know who you are. So “No one has ever seen God; but the only begotten Son, who is in the bosom of God, he has made him known” .938 ¶21

Now we understand these words of Blake, “Ever expanding in the bosom of God, the human Imagination.” Imagination reaches its limit of contraction and then at that minute it begins to expand, and the first result of that expansion is the Christ child. And the second is the begotten Son of God, and you know who you are. And then from then on you grow forever and forever. And yet all these things you’ve thought a way back in time are all contained within you, so nothing came before Christ.938 ¶22

So the stories of the past of our wonderful prophets…and we think Moses lived unnumbered years ago…and I know from my own experience he didn’t live before me. I know from my own experience that Abraham and David came after me. Nothing comes before Christ, nothing. So when Christ appears in one’s world it’s the beginning of the expansion of the individual in whose world he appears. And then everything comes after that. It’s the most fantastic picture but it’s true. Nothing comes before Christ.938 ¶23

So we speak of B.C., before creation, alright. “Eternity exists,” said Blake, “and all things in eternity independent of creation which was an act of mercy.” So comes the act of creation and he chooses me, as he’s chosen us, and then he superimposes himself upon us, and leaves his imprint…that’s the overshadowing of the Holy Spirit. And then it develops within me, within us; and when it reaches that moment where it is completely formed, the Christ child, at that moment I explode, I begin to expand. I reach the limit of contraction and then I expand. And then, from then on I find that all that was recorded of the past isn’t past at all, because nothing preceded me. I was in the beginning; I am the first of his acts of old. What first?—his creative power.938 ¶24

It shocks man to think that God impregnates us, as his bride, it shocks us to hear it, but it’s true. Jesus Christ is the sperm of God, the creative power of God, bearing his image, and it actually penetrates and passes through the surface of this being, the soul of this being, even though on the outside there aren’t any holes, either before or after the penetration of that sperm that fertilizes the being that I am. And I become a fertile being, and the being that penetrated me is the image of God and it matures within me. When it reaches that complete perfection, like an egg it breaks and out it comes; and I, its mother, I hold in my hands the infant child, the Christ child.938 ¶25

I can’t understand it. When did it happen? And so I wonder and I ask questions, how is it possible? I do not know a man and I have no husband. I don’t understand how this thing works. And I wait…if really this is my child, well, show me his father. And I don’t know…I can’t find the father until a further expansion. And then, five months later another terrific expansion and here I am looking at what was always there. Just as I said earlier, as fame begets envy, this expansion begets my son David—and, “Thou art my son”—who reveals me as a father. And I didn’t know the father of that Christ child until I reach this degree of expansion which brought David into view; and David reveals me as God the Father, and therefore I know now who was the father of the Christ child.938 ¶26

So, scripture fulfills itself. He will cleave to me, his bride, and not leave me until we become one person. At the moment of David, we become one person. There aren’t two of us any more, not God and his wife, just God. So we are told we’ll make David the prince forever. If David is prince and I am his father, I must be king. And so we are told, “In that day, the Lord will become king over all the earth; and the Lord will be one and his name one” .938 ¶27

So here, as I stand here a fragmented being and one little aspect of my fragmented state returned to that unity, I know that every being in this world must return to that unity. And so in the end, we’ll have one prince; it will be David. And we’ll be king, and we’ll be Lord, we’ll be the God, and our name will be one. So I can say I AM. I can say I am a multitude. But do I say I’m a multitude? A multitude it takes then to make what I am. So when the whole is brought back, I am still I AM, and I AM is always one. I can’t say I am and think of two. So the whole is brought back to one.938 ¶28

So here in this fabulous picture of the smile…it begins with the smile. But there are numberless smiles in the world and I’m not thinking of any smile I’ve ever seen on the human face with my mortal eyes. For there are smiles of love and there are smiles of deceit, and there are smiles where the two smiles meet. But I’m speaking of another smile. It’s something entirely different. When you hold him in your arms and he breaks into this heavenly smile…and then all miseries come to an end.938 ¶29

For your pregnancy is over, your labor is over, your travail is over, and all that you have done—and you’ve done it for unnumbered centuries—comes to an end when you bring forth the Christ child. And if you mark a few moments, what’s a few moments judged by human measurements, a few years. And then you take off the garment and you are one with the being which you were before you started it, for one purpose: For the expansion of your creative power. The only reason for it was to expand your being beyond what it was when you first decided on this play.938 ¶30

So I am telling you a story that I know from experience: Mary is right in this room. Every child born of woman is Mary. And every child born of woman, though it’s just an infant, was favored by God, and having been favored by God it bears the imprint of God. God has already fertilized it, and when he makes him impression upon it, overshadows it and it bears that image, then it goes through the furnaces of experience, and passing through all these furnaces that child is being fashioned out of the pain and the horror of the world.938 ¶31

And when the whole thing is finished within the individual, then comes that moment when you least expect it—-it could happen tonight—-when you least expect it, suddenly this terrific pressure in your skull and out comes the child. And you didn’t know you were bearing the child. You didn’t know you were pregnant. And you simply will know that this offspring of yours…and you can ask as Blake asks, “What ere is done to her she cannot or does not know. And if you ask her she’ll swear it so. Whether it’s good or evil there’s none to blame, no one to take the pride and no one the shame.” She can’t find any husband of this child. And she can’t tell anyone in the world that she didn’t know a man, because you have to know a man to have a child. She can’t find the man.938 ¶32

But the expansion is on. Two months later, she’ll find the father…find it to be herself. And then she ceases to be mother; she is father of it all. There is only God and God is father. So it’s a self-imposed limitation and then it begins to expand after the reaching of the limit of contraction. And as he expands, the entire drama as recorded in scripture unfolds within him; and he realizes, and can say with authority, Before the world was, I AM. “Before Abraham was, I AM.”938 ¶33

For suddenly you living in the year 1965 look out on a lad that history records as having died in the year 1,000 B.C.; and you know in your heart there is no B.C. History records it, 1,000 years B.C. And then comes the dove, well, that’s 4,000, 5,000 B.C., and here comes the dove bringing his little leaf to prove that the earth has risen, the whole vast world that you [...] from the flood has come, a new world altogether.938 ¶34

It is said of Charles Elliot of Harvard that when he was retiring and all these honors were repeated at the last day, and he had all these wonderful honors conferred upon him by all the universities of the world, all the countries, he said, “The greatest honor that I have ever received came from a friend in Boston, a simple envelope in which he enclosed just a laurel leaf, not a note, not a word, a laurel leaf, the symbol of a victorious life.” That’s all. Here came the envelope addressed to him, the great Elliot of Harvard, and all it contained was a laurel leaf, not one little word of explanation. And being the great man that was Charles Elliot he knew the significance of the laurel leaf, the crown of victory—his life was a victorious life.938 ¶35

So here comes the Spirit of God in the symbol of a dove bringing the little leaf, that the new world was resurrected; for the old world was inundated and the new world began. So you and I are really entering the new world. We think the first took place; the flood is on. We are completely inundated in this world of ours, and tomorrow as it begins to expand within us we, too, send out our own Spirit to find that little leaf. Our hope has been realized and a new world rises out of the old.938 ¶36

So this is our smile on that little poem of Blake. Read it, it’s from his Pickering Manuscript. It’s just before his little poem…his marvelous poem, I should say…of The Mental Traveler. And in this Mental Traveler he makes the statement: And there the babe is born in joy that was in strange and peculiar power begotten really. And here this child comes out after horrible states. Well, the same thing is true of this smile that comes up after these horrible states.938 ¶37

Now let us go into the Silence. * * *938 ¶38