In Paul’s letter to the Corinthians, his second letter, he is describing some limitation of a physical nature. And he said: “Three times I besought the Lord to have this leave me. And he said to me, ‘My grace is sufficient for you, for my power is made perfect in weakness.’” Here we see grace equated with the power of God, and weakness equated with the human form. What was the nature of the weakness is not described. Scholars have speculated throughout the centuries. Some claim an impediment of speech. But if you go out to tell the story that all things are possible to God, and yet you can’t tell it because of some impediment. Or suppose you had a paralysis, and you could not demonstrate your physical prowess. But that is not all. These bodies, as we wear them — we are the sons of God who come down, and these bodies are subject to, and must be experienced by, all. And we will experience pain, no matter who we are. We will experience want, no matter who we are. And we will experience concupiscence, no matter who we are. That is part of the nature of the bodies that we wear day after day. You need food, so you are in want. And no matter how strong you are, there are moments — even if you wait to the very end and you are declining — there is pain. So pain, want and concupiscence are the experiences of the bodies of flesh and blood that we wear. Now, Paul does not state what it is. But in stating what he did, he equates grace with the power of God. And he equates weakness with the qualities that I’ve just described — with that physical body that we wear.1185 ¶1

Now we will turn to the restoration of the temple, which is the Book of Zechariah. The word Zechariah means Jehovah remembers. I turn now to the eighth chapter of Zechariah, and these are the words. Now, “I have come back to Zion” — this is the Lord speaking. “Now,” says the Lord, “I have come back to Zion.” Therefore he must have departed from Zion to come back to it. “I have come back to Zion, and I will dwell in Jerusalem. And Jerusalem will be called the city of truth, and the mountain of the Lord of hosts shall be called the holy mountain. And the streets of the city shall be full of boys and girls playing in the streets.” And even though the inhabitants, the survivors of the nation, will say it is impossible — an impossible thing — I will say it is wonderful also to me.1185 ¶2

Now we are dealing tonight with a power unknown to mortal man. And yet I tell you from experience: you will exercise this power. Even though you have these bodies of weaknesses, you will, towards the end of your journey, exercise this power as you begin to return to Zion. For you are the Lord spoken of in scripture. You are the Lord God Jehovah, who foretold it all, who became man. And you became man, and assumed all the weaknesses of man. And now, having experienced the weaknesses — because you could not, as the Lord God Jehovah, in your glorified body, experience pain, experience want, experience concupiscence — so to have the experience of these, you became man. They belong to the weaknesses of body called man. So now you return; now the Lord returns, comes back to Zion.1185 ¶3

And let me share with you an experience of mine, and you can do with it as you will — come to your own conclusion concerning this power. It was the 20th of July, 1959. My return to Zion was preceded by a dream. And the dream, I have just told you, in that eighth chapter of Zechariah, for the restoration of the temple. The temple has been fragmented; it’s been scattered. Now it’s been reassembled into a living temple, as we are told in Scripture: “You are the temple of the living God, and the Spirit of God dwells in you.” So this fragmented body is being gathered together, one by one, but this time they are living stones, so that you and I are not returned as animated bodies, but life-giving spirits — life within ourselves. And that life is demonstrated in the exercise of a power unknown to mortal man.1185 ¶4

It began in a dream. And here is my dream. The buildings were not more than maximum three stories tall — most of them, I would say, two. Lovely, as far as architectural structures go; they’re beautiful. I only saw the exterior. I’m on the street. The streets were as wide as four of our boulevards put together. That’s how wide the streets were. The sidewalks were far wider than the widest part of Wilshire Boulevard. The sidewalks. At stated intervals there were concert grand pianos, free of charge to any artist who would like to play. Each artist had his own following of boys and girls. Boys and girls all over the street, ranging in age from, say, seven to twelve, not more — all lads and all lassies. I sat at a piano, this lovely concert grand, and then I saw this artist coming with this following, all the boys and girls around him. And he came over, and as he came to the piano, I rose and offered him the seat. He thanked me and he sat down, and he began to play. And as he played, I not only heard the most glorious, heavenly music coming out of that instrument, but I saw it. I saw the geometrical patterns that the music produced — beautiful patterns as it came out, all in color. As I sat there, or stood there watching it, I knew that I could arrest that music. I could stop time. And he couldn’t play, and no one could move, and the music could not continue in this wonderful motion. It would freeze. And I froze it within myself, by arresting within me, in my own imagination, an activity which allowed it to be animated. And as it froze, and I am admiring the beauty of it, from that moment I actually began to awake. It moved from this dream into vision, into the heavenly experience that I have described time and again to you, where I awoke within my own skull.1185 ¶5

Now, the Lord has come back to Zion. Zion is your skull. Jerusalem is where he dwells. The word Zion, the word Bethlehem, the word Jerusalem, the word City of David are all equated in Scripture. So now the Lord has returned and come back to Zion. Could that arrestment of that chord be the thing that woke me? I ask you to dwell upon it. I only know I saw what I saw. I only know that I arrested it within me, and that sustained motion within me, or nothing else moved. Everything froze because I within myself wrote it. Was that the chord? Was that the tone that woke me from the deep sleep, when I came back from my journey? For I journeyed into the world believing myself to be a man, playing all the parts and experiencing pain, experiencing want, experiencing concupiscence. And all these things I experienced. And then, in that moment, with that city filled with boys and girls — here I hear the most heavenly music, I saw the results of the music, and I wanted to actually examine it closely, and I froze it. I froze it — not there: I froze it in myself. At the moment that I saw that beautiful pattern, I froze it. And then I awoke within my skull. For that set up within me the most fantastic vibration within my skull. And as it began to reverberate, and I thought my head would split, I awoke. But I awoke within my skull, to find myself entombed — entombed in my own skull. And then came the birth from above. And then following, in a matter of 1,260 days, all the events as described in scripture.1185 ¶6

So now, says the Lord, “I have come back to Zion, and I will dwell in Jerusalem. And Jerusalem will be called the city of truth.” That’s the only truth in the world. All else is all illusion. The whole vast world is one grand illusion. And this was, before that the world was, this was set up as the way that he would bring himself back to Zion. Bring himself back to Jerusalem — not Jerusalem in the Near East. Jerusalem is right here, in your own skull. That’s the only Zion mentioned in scripture. That’s the only City of David. That’s the only really home of the Lord. So the power of which I speak — in scripture, when he equates grace with power: “My grace is sufficient for you, for my power is made perfect in weakness.” While I slept that night a weak man, perfectly weak, like any normal person in this world, always. And then that power was made perfect in my weakness. And then the Lord returned to Zion. And as he came back to the city that is called the city of truth — and he said, “I am the truth,” and the story of Jesus Christ is the only truth in the world — then the whole story began to unfold in me.1185 ¶7

So I returned to Zion in this state, having arrested music. And that music was a psalm. It was perfectly wonderful. But at a certain moment I had the impulse to arrest it. And I arrested the note that awoke me. Just as though you strike a note, and that which is related to it — if you sustain the note, you could break it. You can break a crystal if the note is sustained that is related to that crystal. And so here I broke the crystal, and returned, and then the thing unfolded within me.1185 ¶8

So this is the power of which scripture speaks — the power that no one on earth understands. You speak of an atomic bomb, the hydrogen bomb — these are little firecrackers. Because here you have the power to arrest time. You take the whole vast world and arrest it, and it can’t move. You change the motivation of the thing arrested, and when you release — pardon me — within you that power, then the whole thing begins to move, because time is now released, and it changes its motivation and fulfills the change — not what it originally intended. Do you know what that would mean to the world, if they were not first incorporated into the body of love? So we are told he gives us many gifts, but the greatest of all gifts is love. And God is love. So you’re first called and incorporated into the body of God, and when you stand in the presence of embodied love, you are incorporated into love. And thereafter, when you have the power within you, you exercise it, always motivated with love. If you were not incorporated into the body of love, and you had the power to arrest time, and change the motivation of the things arrested, and then release time, you could destroy the world.1185 ¶9

But you will not — not in eternity will you have the right to exercise this power, or will you ever know about it in the true sense of the word, until your first call. You are elected, and you are called. You answer correctly when he asks you to name the greatest thing in the world, and you will answer, and you’ll say love. And love will embrace you, and you will be actually fused with the body of love — infinite love. From then on you will have taste and taste of this power. You will have moments when you will see the world moving, and suddenly you’ll stop it, and nothing can move, because you will stop it. And then you will change it, and then change the entire flow. But you’ll do it in love.1185 ¶10

Others will not know it. Let them say what they will. Let them believe that they’re finding out greater and greater powers in the world — like unlocking the atom, unlocking something else. Let them do it. Perfectly all right. The day will come, you will know who you really are: that you really are the one who created the whole vast universe, and you yourself limited yourself to these garments of flesh, that you may know want, know pain, know concupiscence. And you will come down and wear these garments, and not pretend that you’re wearing them — you will wear them. And then in the end — pardon me — you will return and come back to Zion. And when you come back to Zion, you will now enter the city of Jerusalem, and you will find it full of your — full of boys and girls, all playing in the streets. And then there will be that heavenly chord. The imagery is perfect. All of a sudden, not only you hear music — you see music. You see the most heavenly pattern that is forming, all in color. And you’re so entranced with what you see, you desire to see it more. And then, all of a sudden, you know you can stop it. And inwardly you stop it, by arresting in you that which allowed it to be animated. And you arrest that in you, and as you see it, then you begin to awaken — and you awake within your skull.1185 ¶11

So when I pray, as he said: “Three times I prayed and I besought him to take from me this thorn within my side. And three times he said to me, ‘My grace is sufficient for you, for my power is made perfect in weakness.’” And so the power was equated with grace. So we use the word grace thinking only in one sense. All through his letters he speaks of the grace of God: “And may the grace of the Lord Jesus Christ be with you.” And he speaks always of the grace of God. The source of grace is always God. Jesus Christ is the God-ordained means by which grace is received by man. For Jesus Christ is the pattern in man by which this power is conveyed to man. And that man is God himself. You are the Lord, Jehovah. You are the God who went out from Zion. You are the God who returned — return to Zion. And you are the God who will awake within Jerusalem, within Zion.1185 ¶12

And then the city will be full of boys and girls playing in the street, and you will hear that eternal note that you set up in the beginning, which, when you hear it, is the voice of God calling — calling himself back. Deep speaks unto deep. And you call back yourself from the experience of pain, from the experience of want and the experience of concupiscence. For in your glorified body these cannot exist — they do not exist. Yet you will have experienced them, and therefore you will have increased and expanded by reason of the experience of that call to witnesses of flesh and blood.1185 ¶13

So when Blake took this thought, he took it, say, from the 53rd and the 14th chapter of Psalm. He called it Babel, but the Psalm speaks of it as the fool. The fool says in his heart: “There is no God, nor son of God — that thou, O human imagination, O divine body, art all a delusion. But I know thee, O Lord, when thou arisest upon my weary eyes, even in this dungeon and in this iron mill. Thou also sufferest with me, even though I behold thee not.” And then the divine voice answers him. And the voice replies: “Fear not. Lo, I am with you always. Only believe in me, that I have power to raise from death thy brother who sleeps in Albion.” Again he’s emphasizing the power. So let the fool say there is no God, and let him say there is no son of God. He now equates not only the son of God but God the Father with the human imagination.1185 ¶14

And then he said it was his task, forever and forever: “It is my eternal task to open the eternal world, to open the immortal eyes of man inwards into the world of thought, into eternity, ever expanding in the bosom of God, the human imagination.” So he speaks of the human imagination as the eye of God. He mentions the seven eyes in Zechariah. And he mentions the seventh as Jesus. The first was Lucifer. The seventh was Jesus. But he calls the eighth one — now, the letter eight, or the number eight, is resurrection. He rose on that eighth day, which was the first of the new week. Eight is always associated with resurrection. So he calls the eighth by name, and the eighth hid and would not come. In his strange symbolism, the eighth is the individual — it’s you. You are the eighth he’s calling, and he is calling the eighth to come as the eighth eye of God. God is not complete without that individual, without that eighth. You are the one called.1185 ¶15

As told us in the same Zechariah, he calls them all, and there were just as many as at the end as they were of old. Not one is missing. Not one is lost. You can’t be lost. But the eighth eye is your own wonderful human imagination. And one day it will open, and you will look into eternity, into all the glories that are completely shut out to mortal man. He can’t see them, and he can’t believe in them. He denies them. He thinks himself so wise — so altogether wise. And they give themselves each other all kinds of ribbons and all kinds of medals. They’re pinning each other with medals.1185 ¶16

I saw today’s paper where Bob Hope — they want to give him an honorary degree in some college. And the students and the faculty said no, he’s not entitled to it, because, first of all, he’s not a college man. He never went to college, and he is not qualified to receive an honorary degree in — I forget what the letter was. It could be in law, it could be in something else, but he is not qualified, and they oppose it. So the chances are he will not get it — as though he needs it. I mean, what on earth comes down to little degree that’s an honorary degree? He didn’t earn it. No, he didn’t go to college. He didn’t go and study for it. But they give these degrees all the time to people. And so he is not eligible, because he isn’t a college man. Yet people want them, and they’ve pinned them up all over the place.1185 ¶17

I will not mention his name — I have a friend of mine who is a doctor. And he took course after course in hypnosis. He’s a regular doctor. But all these degrees are on his wall, in hypnosis. So proud of the fact that someone gave him this, because he paid the price for it. And they’re all over his wall. I’m embarrassed when I sit in his office and look at them. Because he really is a very, very fine doctor in his own profession. Why all this nonsense? All over the world, people are so proud of all these silly little things.1185 ¶18

I tell you: you are the God of gods. You are the Lord who created the whole thing. You are the Lord who willingly became man, to experience all the weakness and all the limitations of man. So you’ve come down into this world to play this part. And one day you’ll return to Zion. And you will know that story of the eighth chapter of Zechariah. “And now,” says the Lord, “I have come back to Zion” — back to Jerusalem, where I will dwell. To come back, he must have left it. You were the one who went out, and you are the one who will come back.1185 ¶19

And when the night comes and you come back, you will see that street full, to overflowing with boys and girls. And you too will hear the music. And you too will know you could stop it, and see what you are actually now observing. And as you contemplate the beauty of music — not only audibly, but visually — and you’re looking at it, and then you begin to awake. Because the sound is sustained by you. You’re sustaining a note. And you yourself awoke yourself — or you came back. And you prearranged your return. But when you hear this note, this sound — it is called in scripture the sound of the last trumpet. Well, the word trumpet means reverberation. And you will actually hear it, and you will see it, and it will reverberate within you — pardon me — and you will hear it almost — I was exploding your brain. And then you will awake in this very place where you laid yourself down to dream the dream of life. And you went forward, dreaming the dream of life in a strange land. And you became enslaved, and you suffered, and experienced pain and want and all these things. And then came that moment in time where you return. And so you return into your own being, and you awaken. And when you awaken, you are God himself. There is nothing in this world but God.1185 ¶20

So everyone here will experience it — but everyone. You are here because you’re near to it. There are millions tonight who would walk out of this place, just like the gentleman who did. This was not his cup of tea. He came to hear something along mundane lines. He came to hear something where he could turn it into a quick dollar — not knowing, if he heard this, he could turn it into a very fast dollar. And an honest one. Not a quick one of which you would be ashamed, but a very fast one of which you’d be very proud to have. Just listening to what you heard this night — where you are now completely held by the body, where you’re floating away into the state that you are destined to be. Do you know that while you’re doing that, marvelous things are taking place within you by your true being, who knows far better than your surface mind your needs? The Father knows far better what you need than your rational mind knows. And so, while you’re listening and suspending the rational mind and listening to his story, he is working within you. And then, in a way you do not know, he brings into your world gifts. All kinds of gifts. Until finally he gives you the greatest of all gifts, which is himself — for he’s giving it to himself, because he became you. And that gift is love, the greatest power in the world.1185 ¶21

So when Blake mentioned the seven eyes, starting off with Lucifer, who would not sacrifice himself for anyone, then he goes through to the Moloch, who feels that all problems could be solved by annihilating all opposition — so that was no good. Then he comes to the Elohim, who feels that he will set up judgment of everything in the world and fast judgment on all things. Then he comes to all the others, and finally comes to the one willing to sacrifice self for his brothers, that he called friends. And then he calls the eighth, and the eighth did not come. He cannot come until that moment in time when the whole dream is over. And then he returned — but when he returns, he is the Lord God himself. He comes back to Zion, into that city of truth called Jerusalem. And all the streets are filled — they’re full of boys and girls playing in the streets.1185 ¶22

And those who are present will say it is impossible. But the one who has the experience, he will say also: it is wonderful also, to me. For I can tell you, when it happens to you, the awe that possesses you, the wonder that possesses you — you know on the surface it is impossible, and yet you can’t deny the experience. It did happen, and you can’t deny it. So those that did not receive the experience, they will say it is impossible; but the one who experienced it will say it is wonderful. How can a man in this age look into the face of one who history records as having lived three thousand years ago, and know without any uncertainty he’s looking into the face of his own son — and know that the son knows he is his father? Not only that he knows he is the father of the son, but the son knows it. And here there’s a stretch of time. Now, others say that’s impossible. But he knows it is wonderful. And he knows with such certainty that it is wonderful.1185 ¶23

Now, I have quoted tonight from the New English Bible, the eighth chapter of the Book of Zechariah, which means Jehovah remembers. If he remembers, there must have been a moment when he forgot. That’s the whole story of the Bible. Though you were rich, you became poor, that these who were poor might become rich. And then you return where you have no one; you return to your glorified state, where there is no want, where there is no hunger, where there is no pain. And you’re above the organization of sex, therefore above concupiscence. And this is your destiny. So tonight, you might think this a profoundly spiritual one. And can I tell you — time will prove to you it was a profoundly practical one. For while you were listening, he worked in the depths of your soul, and all your needs are met.1185 ¶24

Now, in a practical way: bring before your mind’s eye a scene which would imply the fulfillment of your desire. Let it be perfectly still. You can freeze it. Can’t move unless you allow it to move. Tell it what it is supposed to hear. Tell it what it is supposed to do. It is supposed to hear that you are a new name — but you want it to hear. Bring anyone before your mind’s eye. Bring any group before your mind’s eye. See it clearly in your mind’s eye. And then tell it — the frozen statues before you — what it’s going to hear about you. And then you tell it: I am — and you name it. “I am successful,” or “I am healthy,” or “I am wealthy,” or — I’ve misnamed it — and then release it in you, and see the animated faces smiling. They have got to go forward and move things in your world to hear that concerning you. You’ve got to. Just try it. Bring them into your mind’s eye. See them just as I would see you now. But let them be perfectly still. And then tell them what they’re going to hear about you — and you name what they’re going to hear. And then release them. You’ll change all motivation concerning that statement. They’ve got to hear what you say they will hear.1185 ¶25

Others say it’s impossible, and you will say it is wonderful. And in a way that no one knows, they are working towards the fulfillment of it, for their attitude has changed toward you, and they will change, by their thinking, attitudes of others towards you — and eventually you will become the one that you assume that you are, as you told them that you are.1185 ¶26

They’re all frozen. All things are within you. All that you behold, or appears without, it is within you, in your own wonderful human imagination, of which this world of mortality is but a shadow. So, you saw it — they’re all within you. Where do you see them? In your imagination. But you saw them, and you freeze them. And then you tell them what they’re going to hear. And then you allow them to smile and empathize with you — not sympathize: empathize with you. And then you drop it, confident that they are now under your command. And they’ve got to go forward and fulfill what you have commanded them to do. That’s the whole vast world in which we live.1185 ¶27

“Those in great eternity who contemplate on death said thus: What seems to be, is, to those to whom it seems to be, and is productive of the most dreadful consequences to those to whom it seems to be — even of torments, despair and eternal death. But divine mercy steps beyond and redeems men in the body of Jesus.” So, whatever seems to be, is, to those to whom it seems to be. So you bring them into your mind’s eye, you see them clearly in your mind’s eye, and you tell them what you not want them to hear about you. You tell them: this is what you will hear about me, in the immediate present. And then release them. They were frozen. Motivation changed. And then they were released, to fulfill your command. That’s what you’re going to do eventually, in the twinkling of an eye, when you no longer wear these garments that are subject to pain and to want.1185 ¶28

So when you read the word grace, don’t think of some little thing that the churches talk about. Think about it as Paul intended it to be taught. And that is: power. And he defined the power of God as Christ. He said, “Christ is the power of God and the wisdom of God.” And when he said to me, “My grace is sufficient for you, for my power is made perfect in weakness” — you remain wearing that garment that is weak, and I’ll perfect my power in you, that garment that is weak. And one day you’ll return to Zion. And you will exercise this power. And while he plays, you will freeze it. And you will see it, and sustain what you are seeing. And it will awaken you from the dream of life — awaken you within the tomb. And to prove that you do have the wisdom of God, you will know exactly what to do to get out. And you do. And unaided by any midwife, you come out. And you are born from above, unaided by anything. The witnesses come to bear witness to the fact that you are out, and God is born from above. And all these things happen within you, after this moment of the exercise of this power.1185 ¶29

So you’ll return to Zion, and you will dwell forever in Jerusalem. And Jerusalem shall be called the city of truth, for this is where truth reigns. All on the outside where you went was all one grand illusion. In the end it will all fade, and leaving not a single trace behind it.1185 ¶30

So tonight, you try. Try what I have just given you as a technique. Just try it. Can’t lose anything. But may I warn you: do it in love. Whenever you are in doubt, do the loving thing, and you have done the right thing. Whenever in doubt, do the loving thing. And so tonight, you would like to be — always go with the golden rule. Is it something that you wish for yourself that you wish for another? Then it’s all right. Do you wish for another what you would not want done to you? Then it’s not right. Always be guided by the golden rule. And the golden rule is a simple thing: do unto others as you would have them do unto you. So whenever in doubt, do the loving thing.1185 ¶31

Would you like to be healthy? What’s wrong with that? Would you like to be secure? What’s wrong with that? Would you like to be, well, kind and considerate? What’s wrong with that? Or bring before your mind’s eye those who would know that you are. And just tell them that you are. Look into their faces and tell them. And then release them. And they’re on their way to prove it. Now let us go into the silence.1185 ¶32

Man must understand and experience scripture for himself before he can begin to actually, in the wildest, wildest manner, fully appreciate what it is. It is so different in prospect from what it comes to be seen in retrospect. Now tonight I’m going to do something I haven’t done since I started lecturing thirty-four years ago. I started on the second day of February, 1938, and I’ve never taken a piece of paper to the platform to read. Whether I am here before a living audience or radio or TV, I have always spoken extemporaneously, which I will tonight, but for just a short interval of time that I may not misquote, I’m confining myself to only one Bible, the Revised Standard Version. I have many Bibles at home, but that you may look it up — those of you who take it, um, on tape — that you may turn to the one Bible, the Revised Standard Version. Tonight it is my joy in showing you the correspondence between the David of the Old Testament and the Christ of the New. The Old Testament is a prophetic blueprint. The New is its fulfillment. David of the Old is the Christ of the New. Jehovah of the Old is the Jesus of the New. The whole drama is the drama of Father and Son. It’s all about you. It is seen so differently after you experience it.1184 ¶1

Now, that I may not misquote, I’ve made just one page to show you the parallels, and then I will discuss it. So here we’ll start with what David claims first. But I always put the Old Testament first, because that comes first. Now here I am quoting from the 40th Psalm, the seventh verse. This is called a psalm of David. “In the roll of the book it is written of me.” John 5:39 — these are the words now of the Christ of the New. “You search the scriptures, and it is they that bear witness to me.” Each makes the claim that the Bible is all about them.1184 ¶2

Now, in the 22nd Psalm, David makes the claim, “My God, my God, why hast thou forsaken me?” The first words on the cross, in the New Testament, from the 27th chapter, the 46th verse of Matthew: “My God, my God, why hast thou forsaken me?”1184 ¶3

Now, Psalm 22, the seventh verse: “All who see me mock at me, they wag their head.” The 27th chapter of Matthew, the 39th verse: “And those who passed by derided him, wagging their heads.”1184 ¶4

The 22nd Psalm, the 8th verse: “He committed his cause to the Lord, let him deliver him.” Matthew 27:43: “He trusts in God, let God deliver him now, for he said, I am the son of God.” David said, “I will tell of the Lord: he said unto me, thou art my son.” That’s the seventh verse of the second Psalm.1184 ¶5

Now, in the 22nd Psalm, 22nd verse, these are the words of David: “I will tell of thy name to my brethren.” In the 17th chapter, the 26th verse of the Gospel of John, these are the words of Christ: “I made known to them thy name, and I will make it known, that the love with which thou hast loved me may be in them, and I in them.”1184 ¶6

Now the 22nd Psalm, the 18th verse: “They divided my garments among them, and for my raiment they cast lots.” The 27th chapter of Matthew, the 35th verse: “They divided his garments among them by casting lots.”1184 ¶7

The 69th Psalm, the 21st verse: “And for my thirst they gave me vinegar to drink.” The 19th chapter of John, the 28th through the 29th verses: “He said, to fulfill the scripture, I thirst. They put vinegar to his mouth.”1184 ¶8

The 31st Psalm, the fifth verse: “Into thy hand I commit my spirit.” The 23rd chapter, the 46th verse of Luke: “Father, into thy hands I commit my spirit.”1184 ¶9

The 132nd Psalm, the first verse: “Remember, O Lord, in David’s favor, all the hardships he endured.” The 24th chapter, the 25th and 26th verses of Luke: “O foolish men, and slow of heart to believe all that the prophets have spoken. Was it not necessary that the Christ should suffer these things, and enter into his glory?”1184 ¶10

The 34th Psalm, the 20th verse: “He keeps all his bones; not one of them is broken.” The 19th chapter of John, the 33rd and 36th verses: “When they came to Jesus and saw that he was already dead, they did not break his legs, for these things took place that the scripture might be fulfilled: not a bone of him shall be broken.” Now we are told — and these are the words of Christ, in the 10th chapter, the 35th verse of John — “and scripture cannot be broken.” The body spoken of is not this little garment of flesh. Both claim that the scripture is all about them. That’s their body. And not one statement can be altered. It must be fulfilled. It cannot be broken. Scripture cannot be broken.1184 ¶11

Now the 118th Psalm, the 22nd verse: “The stone which the builders rejected has become the chief cornerstone.” The 20th chapter, the 17th verse of Luke: “The very stone which the builders rejected has become the head of the corner.”1184 ¶12

Now, from the book of Zechariah, the 12th chapter, the 10th verse: “I will pour out on the house of David a spirit of compassion, so that when they look on him whom they have pierced, they shall mourn for him as one mourns for an only son, and weep bitterly over him as one weeps over a firstborn.” Now, in the 19th chapter, the 37th verse of John: “And they looked on him whom they have pierced.”1184 ¶13

Now the 89th Psalm, the 27th verse: “And I will make him the firstborn, the highest of the kings of the earth.” The first chapter, the fifth verse of Revelation: “Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of kings on earth.”1184 ¶14

Anyone, unless he’s prejudiced beyond repair, could not hear what you have heard tonight and not see the correspondence between the David of the Old and the Christ of the New. As I said earlier, until man experiences scripture, it’s to him a closed book. Man has to actually experience scripture to understand how altogether wonderful it is. And when it happens, it happens not as the world thought it would happen. It’s so different in prospect from what it comes to be seen in retrospect. You read a book and you expect it to happen on the outside, and everything happens — a child comes into the world, it’s born on the outside, and you see the baby, you see the parents, you see everything on the outside. Here it is not on the outside. The whole drama unfolds itself within the individual.1184 ¶15

So when a man born of a large family — as we are told in the book of Mark he had four brothers by name, and at least two sisters — and they knew his simple, humble background, so when he claims he is the fulfillment of scripture, they laugh, and they’re mocked when he tells them that he actually is the father of the son of God. For he said, in scripture, David in the spirit called me father. If David calls me father, how can he be my father? He is my son. So David in the spirit calls him my God, my Lord. David is the anointed one. The anointed one means the Messiah. The Messiah means the Christ.1184 ¶16

I can’t tell anyone the shock that was mine when it unfolded itself in me. I was raised in a Christian home and considered myself, and still do, a Christian. I feel that Christianity is the fulfillment of Judaism. You can’t separate them. It’s a hyphenated word, and you cannot separate them. When someone takes the New Testament and gives one the New Testament and says, “That’s all you need,” it’s stupid. It’s like giving me the solution of a problem and telling me, “Now just write down the solution — that’s all that the teacher wants from you,” and I do not know what I’m writing. Here is the problem: how are these things to be fulfilled? For this is God’s plan of redemption, and it’s all in the Old Testament. “I will meet David, and David will call me father,” as you’re told in the 89th Psalm: “I have found David, and he shall cry unto me, thou art my father. I have anointed him with my holy oil.” Now, to anoint with the holy oil is to make him Messiah. He is the elect, the chosen one.1184 ¶17

Now, unlike David — David is a permanent, resultant state, the same David — but the “I am” of man, you say, “I am John.” Well, that is the one who is going to be aware that he is the father of David. The “I am” of man, no loss of identity. When you meet him, he is the same resultant state. David is the fulfillment of all the experiences of humanity. He really personifies humanity. And when you, the individual, play all the parts that man is capable of playing, it comes out in the end. You awaken from the dream of life, and that which comes out as a resultant state is David, the David of scripture, the Old Testament. And then, if you had any doubts whatsoever as to who you are, you have none anymore. You’re exactly who you are.1184 ¶18

If you had any prejudice against the Jew, it all simply goes off into nothing. If tonight anyone who is prejudiced against the Jew, or anyone who is prejudiced against the Christian, and if he is a Jew, should have this marvelous experience, he can no longer be prejudiced against Christian or Jew. He sees it as a hyphenated name, the Judeo-Christian religion. It’s all one, and you can’t have one without the other. You could have the Old Testament and not have it fulfilled — in that case I can say I am a Jew, if I had not realized what it promised. But if I realize what it promised, well then I can’t cease to be a Jew, but now I’ve become a Christian. I can bear apples, but then if I bear apples, I am an apple tree. But I could be an apple tree and not bear apples. But I can’t bear apples and not be an apple tree. So if I bear the fruit as told me in the Old Testament, well then it’s the Christian. So Disraeli, the outstanding Jew of his day, prime minister of England — he said Christianity is the fulfillment of Judaism. Coming from someone other than Disraeli, one might question that. You cannot question it after you’ve experienced it, for the whole thing is right here in scripture, as you heard it this night.1184 ¶19

It has nothing to do with some little ism on the outside — not a thing. I can stand here tonight and quote through the night into tomorrow night, and in fact I would drop from exhaustion before I could exhaust the parallels between the Christ of the New and David of the Old. It’s one being. But Jesus is not, as the world thinks — we speak of “Jesus Christ” and separate them. Jesus is Jehovah, the same root: that is, salvation. The Lord is salvation.1184 ¶20

But no one can say Jesus is Lord except by the Holy Spirit. The Holy Spirit is when the dove descends upon you. When you are incorporated into the body of God, that’s baptism. When the dove descends upon you and smothers you in affection, kissing you all over your head, all over your face, all over your neck, that is the descent of the Holy Spirit. Now these events of which I speak — they are separated in time, not by a wide separation, but they’re all part of a single complex.1184 ¶21

It begins with resurrection. The night that you are awakened within yourself, that’s the resurrection. You awake within your own skull, and your skull is the holy sepulcher. And you awake — not another — and you see no one but yourself. You awake. Well, you say, “Who’s awakening?” Well, I am. Well, that’s God. That’s his name, forever and forever. That’s the being that awakes. But you haven’t lost your identity — no, it’s the same I-amness. I’m aware that I am the man that I was, the man that I was just a moment before. But now I awake in a way I have never been awake before. Something entirely different from this daily awakening in the bed in the morning. This is something entirely different. And here I am, completely sealed within my skull. But I have an innate wisdom of what to do, and I push the base of my skull. Something gives, and then I push myself out, inch by inch by inch, like a child being born — only I’m an adult. And when I come out, the symbolism of scripture surrounds me: the infant wrapped in swaddling clothes, three men bearing witness to the fact that I am born from above. They do not see me, for I’m spirit. They see the sign, which only signifies that something was born. But that which was born, although they know who it is, they can’t believe it. For one announces the fact — Neville’s child, Neville’s baby — but the others could not bring themselves to believe that a man was capable of having a child. I didn’t have any child. The child symbolized my birth from above, my birth into the kingdom of heaven, where only God dwells and those who are called and awakened. For it takes all of us to form the God — the Elohim, simply, it’s a plural word, a compound unity, one made up of others — and all of us one day will simply be called, and we will awaken within our skull, and we will go out of that skull and find the symbolism of scripture surrounding us, and we are the central character, the very one spoken of in scripture.1184 ¶22

But now we are father, but we do not know it yet. It takes the son to reveal the father, and the child did not reveal it. I didn’t feel any different. I knew it was all part of scripture, but I did not feel different. There was no change in consciousness. I saw the infant, I held him, and here is this wonderful child in my arm, and I called him sweetheart. But I did not, after I wrote the story down and mailed it to my wife — I still did not have a change in consciousness. But one hundred thirty-nine days later, when the head exploded and David stood before me, a radical change within me — then, for the first time in my long journey of unnumbered centuries, did I remember. It’s like memory coming back after amnesia, total amnesia. Comes my son, the resultant state of my long, long journey.1184 ¶23

So, as you are told in that Psalm, the 132nd: “Remember, O Lord, David, in all of his sufferings.” Remember him — he suffered. And is it not necessary that the Christ should suffer these things, and then enter into his glory? So you’ve suffered, but your father — who you really are, in the depths of your own soul — in his infinite mercy, he has concealed the memory from you, that you may continue the journey. When you know your background of suffering, you’d want to cut your throat, but you’ve gone through it — that’s why you are here, and you’re not far from the end, when you will awake, and when you awake with the same son — that is my son, you and I, one — that’s the unity of God. For God is one. “Hear, O Israel, the Lord our God, the Lord is one.” Can’t be two. So in the end, though, you will not change your identity, and I will not change my identity. We have the same son, and that son is my son, your son — therefore we are one. This is the one in the many, an infinite number forming the one God, all equal, because we have the same son, and that son is the son of the Lord, and therefore we are the Lord when we come down to the very end of it.1184 ¶24

So here, when you read it in the future, bear in mind that the David of the Old is the Christ of the New, and the father is your own wonderful human imagination. When you say “I am,” that’s God. And the day will come that you will know it from an actual experience. And when you know it, you search the scriptures and you find confirmation of it there.1184 ¶25

The whole thing has been told you through the years, but a fixed, prefabricated misconception of scripture blinds you to what you’re looking at. You look at it and you still can’t see it. A man can see the most generous act in the world and admire the man for it, and then, if that man, politically speaking, is say a rabid Republican or a rabid Democrat, and he learns that that one is the opposite, it modifies the judgment of the man right away. He’s so fixed in his belief that a Republican — if he’s a Democrat — could not be good, and the Democrat could not be good if he’s a Republican. And instantly they go right down into the gutter because of some prefabricated misconception of what one is, even though he’s looking at it. So you read scripture and a veil is over your head. You still do not see it until it happens. And one day it’s going to happen — it’s going to happen in the individual.1184 ¶26

So, “in the roll of the book it is written of me,” and I can say that with authority, for I have experienced it. The day is coming, and maybe this night, you will be able to say, “In the roll of the book it is written of me, and my son is David, and I am his father, and his father is the Lord God Jehovah.” No, you don’t call yourself Jehovah, and you don’t call yourself Jesus — you still are John Stanley, whatever that name is, you are that. But you know you’re the father of God’s son, therefore you have to be God. That’s how you know it. No change of name — simply you are what you are, and you tend forever towards an ever greater and greater individualization.1184 ¶27

Your glorious body — you’ll pick it up when you take off this garment, after this series of events. When these take place, this body will come to its end, the inevitable end, and men will cremate it or throw it into the ground — do what they want with it, makes no difference. You are no longer of this sphere. You are of an entirely different sphere, clothed in an entirely different body, a body that is immortal — it has no end. So when David said, “Lord, give me life,” and then he answered, “Not only gave me life, he gave me days and days without end.” Here comes the eternal David.1184 ¶28

Something is taking place in eternity now, without respect to position in time, without respect to duration, without respect to repetition, and it simply enters man, and it erupts within man, and that is the eternal story. When that eternal drama unfolds within man, then that man is redeemed from this world of death. For this is the world of death, where everything that appears in this world waxes, wanes, and then disappears — it all dies. You will disappear, but you will not die in the true sense of the word — you’ll be restored to life. But there’s a vast difference between restoration to life and resurrection. Restoration to life is to find yourself in a world just like this, to continue the journey. Resurrection is an entirely different world — it’s the world of the kingdom, an entirely different world.1184 ¶29

Clothed in that immortal body, everything is perfect. No matter where you go, clothed in that immortal body, all things are made perfect before your eyes. It couldn’t remain imperfect when it is in your presence. If you walk through hell, hell will become heaven. No matter where you are, everything is made perfect.1184 ¶30

And that — these things really are the miracles of scripture. When I came upon that sea of human imperfection, I was completely indifferent — made no difference to me whatsoever what they looked like as I approached. They were blind, they were lame, they were halt, they were withered, they were deaf, limbs were missing, as I came by, clothed in this immortal body, not touching the ground, just simply gliding — but gliding above the ground. Everyone was made perfect in harmony with that perfection I felt myself to be. And I didn’t raise a finger to make it so. I showed no compassion. I knew they couldn’t remain that way. I didn’t have to stop and work some little scene out as to what I should do to make them so. No. As I walked by, they were transformed into perfection. Eyes that were missing came out of hiding and refilled the empty sockets. Arms missing came out of hiding and refilled the empty socket. Those who could not stand, stood. And everyone was made perfect. And when it came to the very end, and the last was made perfect, this heavenly chorus sang out, “It is finished” — the last words on the cross, in the book of John.1184 ¶31

And then I felt myself crystallized once more into this, like a straitjacket. This is like a straitjacket compared to that heavenly body that you will wear one day, and everyone will have it. And you do not earn it — it’s all a gift. You took it off before you came down. It is yours to return to. “Return unto me the glory that was mine, the glory that I had with thee before that the world was.” Here is preexistence.1184 ¶32

You came down, and the gift you gave up was memory. You had to completely forget that you are God, to become man. You can’t pretend that you are man. God became man, that man may become God, and there is no pretense in it — a complete and total amnesia. But now you return to the glory that was yours before that the world was. And this experience will simply enhance you beyond the wildest dream by becoming man and experiencing death, for you knew nothing of death until you entered this fall, because you couldn’t die. And now you come down and you’ve tasted of death, you’ve experienced death, but you cannot really die. And so in the end you’ll return — I have returned, the world return — and we’ll know each other more intimately than we could ever know each other behind these masks here on earth. We are all brothers, as he said in that story: “Now I told the name to my brother.” Now in the New Testament: “Go to my brothers and tell my brothers, I am ascending unto my father and their father, to my God and their God” — the very words of David: “I have made known thy name to the brothers.”1184 ¶33

Here — if you took just the psalms, one hundred fifty of them, well, you are stunned, if you know the New Testament, as you read it. You are stunned, moment after moment, to see the parallels between these and what is now the words of the cross. The seven last words of the cross, lifted bodily out of the Psalms — “Into thy hands I commit my spirit” — but the psalmist completes the thought; it is not completed in the New Testament, he only uses the very first line of the verse. The verse is: “Into thy hands I commit my spirit; thou hast redeemed me, O Lord, faithful God. He will never take his doubt — his steadfast love — from David. He made him a king forever, and king of kings.”1184 ¶34

And so now they say of Jesus Christ, “Are you a king?” He said, “My kingdom is not of this world.” He did not deny he was a king — he said it was not of this world. And David said, “And they placed a crown of gold upon his head.” And read it then in the book of Revelation: “I saw one sitting on a throne in the cloud, and on his head was a crown of fine gold” — the identical one.1184 ¶35

He was called the firstborn: “I will make him the firstborn,” said the Lord. “And scripture cannot be broken.” So when we are told, in the first chapter of Revelation, “he is a witness, the firstborn from the dead” — who are they speaking of, when scripture cannot be broken? So he quotes the 82nd Psalm as he talks to them, in the book of John: “Is it not said in your scriptures that I said, you are gods? If he calls them gods to whom the word of God came, do you say of him whom the father consecrated and sent into the world, that he blasphemes, because he said, I am the son of God? He called you sons of God, and you say that I blaspheme because I say I am the son of God.” And then he adds, “And scripture cannot be broken.”1184 ¶36

But now we see the broken bone — it could not be broken. So they came to him, and the bone could not be broken. He was already dead, so they could not break the legs. And I read these commentaries that give the real reason why they broke the legs — so that if they were not dead, they could not run away — of all the nonsense in the world. And these are ministers writing these things — these are supposedly scholars, learned men, but men without vision. They have no vision whatsoever. But they dare to interpret scripture based upon their prefabricated misconceptions of scripture. But you can’t blame them, because it blinds man. Man is as blind as a bat when it comes to a fixed idea. He’s looking at it and he can’t see it. You see all around it and he will see confirmation of his own prejudice, but he can’t see what is there to be seen.1184 ¶37

But I am telling you, not to encourage you to some false hope — I am telling you from my own experience, you are the gods of scripture, as you’re told in the book of Deuteronomy, the 32nd chapter, the 8th verse. Today, you find it all over the world — people are trying to set limits to the birthrate, trying to have — China trying to find some means of curtailing the birth rate, our country, India — now listen to these words, the 8th verse, 32nd chapter of Deuteronomy: “He has set bounds to the people according to the number of the sons of God.” He has set bounds to the people according to the number of the sons of God. For no child can be born if it survives, for what it knows is that it is — to be aware of being, without uttering the word, is saying I am, long before it can utter one word. It is aware that it is, and to be aware that it is, is actually saying I am. And that’s God’s name forever and forever and forever. So he has set bounds to the people according to the number of the sons of God. So no one could be born here who is not now the temple of the son of God. And the father and the son are in everyone born of a woman, for the son is there, and at the end of the journey he will come out and confront him, and only when he confronts the father will the father’s memory return, and the father will know who he is. Until the son comes out, the father doesn’t know that he is the father. He doesn’t know his thought.1184 ¶38

Everything said in scripture is going to be fulfilled in you. But man could never have guessed how it would be, and so as it happens in you, you have to be honest with yourself, and you will confess that it appeared in prospect so different from what it now seems to be and is in retrospect. No longer can you think of David as some secular figure who was limited to a few years on earth — you see him as an eternal being. That being who has no end of days. He is the resultant state, and the same being comes out when you complete the journey. And you are the father completing the journey. But how long, how vast, how severe the anguish — there we find the father will long to tell how we come through and how we come out of these furnaces. Only the one who has gone through it will know.1184 ¶39

You come through it the day you awaken within your own skull. And that is the only holy sepulcher in the world. There is no holy ground in any cemetery — it’s a money-making scheme, a very good one. If you had bought stock in Forest Lawn, you’d be a very wealthy person today, if you got in on the ground floor. All these so-called holy places, they’re not holy places. Wherever you stand, that’s holy. If you’re standing at a bar tonight, because you stand there, you are holy — not the bar, you are. Wherever you go, God is dwelling within you. So wherever you are, God is there. You can’t get away from God because God is I am.1184 ¶40

But you will not know your God until his son David appears. David is the anointed one: “With my holy oil I have anointed him. Rise and anoint him.” And then the spirit of the Lord came mighty upon David from that day forward, and he never left him. Therefore all of his battles were predetermined — they had to be victorious, even though he suffered in the end. All the victory.1184 ¶41

So here — one day, and again I repeat, I hope it is soon, but it will come so suddenly — and I’ve asked myself this question: the one in whom it first came, did he have any prospect of it coming? It is not recorded in scripture. There was no prospect. It just happened suddenly. And when he told the story, they denied it. They would not believe him, because they knew his earthly parents, his earthly brothers, his earthly sisters, his social background. And they could not believe that this man could be the one chosen in whom God would erupt and realize himself in that man. So he tells his brothers, “This is what’s going to happen to you.” And then it happened to them. Then he told them to go forward and tell others. So they all experienced this, but it happened in one, and he had no prospect of it. It came, as I would say, as all-inspiring to him as it will come to you.1184 ¶42

When I was sung to sleep in my hotel room in San Francisco, no one could have told me that night, when I went to bed, that such things were even possible. I only knew the law, and I taught the law. I knew nothing of the promise. I had not the slightest concept that the promise was something to be actually experienced by the individual, here, that God himself not only came but comes into human history in the person of Jesus and his Christ — Jesus being that being that man’s I am, and Christ being David. He came, and he comes into human history, into the person of the Lord and his Christ.1184 ¶43

But who would have thought for one moment a man guilty of all the things that man is guilty of — whether he actually has the courage to do them openly or not, he entertained the thoughts, therefore if he entertained it, he was doing it psychologically — and a man unclean by his own standard, he never could have judged himself clean. And suddenly, at that very moment, it happened in him. Well, it’s unbelievable, but it’s true.1184 ¶44

You don’t have to purify yourself with diet. You don’t have to purify yourself by giving to charity. Give if you want to — it’s a very lovely feeling to give — but don’t think for one moment you’re buying yourself into heaven. You can’t get in in any other way other than through experiencing scripture. It’s the only way. And you are called unexpectedly, like a thief in the night. He comes, and then in one short little interval of forty-two months the whole thing unfolds and it’s over. And then you continue having other experiences, but the forty-two months — they actually congeal at twelve hundred sixty days, right on the very day when the dove descends, and then the seal of approval is upon you, and you simply are smothered with love, with a descent in bodily form in the form of a dove, and it’s all in spirit.1184 ¶45

Now, some will believe you when you tell it. Others will disbelieve you, and that will go on and on and on and on, because those who know you well will say, “Well, after all, it couldn’t happen to him because I know him, I know the man.” A friend of mine tried to convince someone back in the East about the experiences that I have had, and then something was dropped, and she said, “I know your second wife, I know her very well.” And then she asked, very simply, “It means his first wife died.” And she said, “No, he divorced her.” Closed the book mentally. “Tell me no more about that man, because no man divorced would ever have these experiences.”1184 ¶46

In Barbados, one day, quite innocently, I was talking to a man, an artist and a chef, a dear close friend of the family. And wherever he wanted to go, some member of the family — a very large family — would take him, ’cause he had no money, little money, and we would take care of many of his needs for him. And sitting on the veranda, the waves coming in, and I said to Jim, “Jim, I had these experiences.” And he said to me, in his own sweet, gentle way, “But Neville, how could you have these experiences? You are a Goddard.” I said, “What on earth has that to do with it?” “But you are business people, you’re all business people, and how could you have this experience?”1184 ¶47

Well, he was born and raised in the Catholic faith, gave it up in his prime when he became a good artist, and remained a non-Catholic until the very end, but he sensed the end and went right back into his little fold. He could only have this experience if he were a Catholic, and he wasn’t going to miss it — right back into the little fold. Now, if I was born into a family that had a priest in it, or had a nun in it — but all businessmen, and very successful businessmen — that put the whole damper on it. And Jim just said to me, quite innocently, “But you are a Goddard.” And what I asked him, and what has that to do with it, then he explained: “You’re a businessman, all businessmen.” And so here was a blind spot, and he could not actually — listen — he couldn’t let it get through.1184 ¶48

So Jim, today, he had only one eye in his last few years of his life. He has a good eye now, perfect eyes, back once more doing his work, but totally unaware of the mystery of Christ, because he didn’t have ears to hear. But we are told that in scripture — it begins in the sixth chapter of Isaiah — “and their eyes, but they see not, and their ears, but they hear not, lest they turn and be saved.” So go and tell them.1184 ¶49

And so, in the very end of the 28th chapter of the book of Acts, the story of Paul — and Paul, from morning to night, is expounding this mystery to those who will listen to him. And some believed and others disbelieved. And then he quotes the sixth chapter of Isaiah, the very passage that you find quoted in the gospel, but it all came out of the Old Testament. He quotes the sixth chapter. So you have ears, you think you have ears, and yet you hear not, and you have eyes and you see not, because there it is, but you will not see it. And you have ears — if someone should tell you about it, but you hear not.1184 ¶50

And so I’ll tell you the same thing over and over, night after night. What else can I talk about? I try to mix it up. Maybe on Monday I will talk about states of consciousness, and how you are free if you know they’re only states, and you are free to the point where you don’t condemn another because he is in a state and he can’t help it, either wittingly or unwittingly — he fell into a state of consciousness and he has to express that state into which he’s fallen. But if you know he’s in a state, you can’t condemn him, for while he remains in that state he has to express that state, be it good, bad, or indifferent. So I may pick that up on Monday night and expound that.1184 ¶51

But I can’t get away from the promise. The thing haunts me morning, noon, and night. I go to bed at night, and yet through the night I’m teaching — through the night, of an entirely different sphere — coming back down to this in the morning, and it’s just like putting on a straitjacket. You’re teaching, but you’re teaching not only those who are in that sphere now, but you’re going beyond it, because they — they are in a world just like this. Though they die here, they have restored there. They are old here, they’re young there.1184 ¶52

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Now let us go into the silence.1183 ¶44

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The questions, please.1166 ¶73

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

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

The New Testament tells what happened in the soul of man, in the inner man, the imaginative man, in Christ in you. These experiences were seen and heard by none except the one in whom they occurred. Through these experiences, that one gained the certainty that he is the one of whom Moses and the Lord and the prophets wrote. They wrote of God, and he became completely convinced that it was of himself that they wrote. For he took the writings of the Old Testament, the sketches, for all adumbration, and when he explained them, they became alive. What was formerly only a sketch became in him a cubic reality. He gave life to the sketch. For the letter kill but the spirit makes the lie, and so he was convinced that it was all about him. This is true of every being in the world. Everyone is going to have the identical experience and will be equally convinced that it was of him of whom Moses in the law and the prophets wrote. In the end, he will see the unity.1165 ¶1

Now let us turn to a passage in the 68th Psalm. You’ll find it in the 20th verse: “Our God is a God of salvation, and to God the Lord belongs escape from death.” Now when you heard the word God, did your mind jump outside to something other than yourself? Then you do not have the same concept of God that I speak of here. If the word God or the word Jesus Christ or the word Lord conveys the sense of some existing something outside of yourself, you have a false God and a false Lord and a false Jesus Christ. For God dwells in you, and his name forever and forever is I am. “Be still and know that I am God.” That’s what you are told in the 46th Psalm. Just be still and try to persuade yourself that your own wonderful human imagination is the creative power of the universe. That is God. So when we speak of “our God is a God of salvation, and our God, the Lord, and from him and through him we find escape from death,” can’t we see we ourselves are bringing about our own salvation? It is in the depth of our own being that we will find that which will release us from this adventure into death. For here we are.1165 ¶2

Let us turn now to show you how altogether wonderful Scripture is. That man must himself experience Scripture before he can begin to understand how altogether wonderful it is.1165 ¶3

Now let us turn to the 32nd chapter of Deuteronomy. “You have forgotten the rock that begets you, and you are unmindful of the God who gave you birth.” He equates the rock with God. Now take the word rock as used in this passage, and also use in other passages of the Old Testament, also in the New Testament, when we speak of the rock: “And the rock was Christ.” They drank from the spiritual water, and the rock was Christ. It flowed from that rock. Now the word rock is defined as the limit of contraction: to cram, to confine. Here is God in the limit of contraction called man, where he completely forgets that he is God. He has to completely forget. He cannot pretend that he is man, knowing all along that he is the creator of the universe. So he comes down and assumes the limit of contraction, of cramping, of confinement. But the word is also defined as the adversary. It’s defined as to assault, to beset, to besiege, and also to fashion. So your own adversary is your own being. So when you read in Scripture, “a man’s enemies are those of his own household,” it does not mean that my wife and my children and my servants and my friends who visit my home are my enemies. The household is my own wonderful human imagination. That’s my household. That’s where I live. I live in my imagination. And my enemies are all within me.1165 ¶4

So that rock that begot me, I am unmindful of it. And yet that is the God that gave me birth.1165 ¶5

This emanation now call Neville a man of dust. For he turns to dust. Yet within it is the God of God, called in Scripture the second man, the Lord from heaven.1165 ¶6

The outer man is called the man of earth, a man of dust. It does turn to dust. Give it a little time or you can hasten the process by putting it in an oven and you cremate it and in just a little, in a matter of moments, it turns into dust. Or put it into earth and let time do it for you. It will still turn into dust.1165 ¶7

So the outer man is the man of earth, is the man of God. But there is the immortal man housed within this contraction, within this complete confinement. And that man is the man of whom I speak now. That’s your immortal self. So that is the God. And we are told, “our God is a God of salvation, and our God, the Lord.” It is from him that man escapes death. This is the world of death.1165 ¶8

So when I use the word God, bear in mind I’m speaking of your own wonderful human imagination. That’s the one that I speak of. This is the rock.1165 ¶9

Now, to show you how altogether wonderful the imagery is, in 1936, I was seated, not thinking of anything in particular, I was seated in my living room. And there, with my eyes shut, I didn’t sleep, but I was not asleep. Suddenly, before my eyes, there appeared a quartz about that big. Just a solid rock. No shape to it. As I looked at it, it became fragmented. It broke into many, many pieces and scattered. Then, as though some invisible hand, but certainly no hand that I saw, but some force drew all the pieces together and reformed them, but not into a rock. It reformed them into a man. And the man was seated in the lotus posture. I looked at him, I was curious. And as I looked at this seated figure, seated in the lotus posture, I observed that he had my face. I am looking at myself. I became so completely entranced with what I’m seeing, because it had my face. But my face raised to the nth degree of perfection. I could not, honestly, looking into the mirror when I shaved in the morning, ever think that eternity would be long enough to transform this face of mine into that face. And yet it was my face. There was the nth degree of perfection. There was a strength of character, a strength of majesty. You name it, that is altogether wonderful, and that face had it. And yet I knew I was looking at myself. Then it began to glow. And it began to glow like the sun. And when it reached the limit of, I would say, not translucency, but intensity, it exploded. And then I simply broke into tears because I wasn’t asleep. I opened my eyes and pondered this strange, peculiar thing.1165 ¶10

So the rock that he got me, I am unmindful of it. Here I am actually getting something by coming down into this world and assuming the limit of contraction, penetrating these bodies and annexing these brains and wearing these garments that are so weak and all decay. They appear, they wax, they wane, and they vanish. Everyone, no matter how long he seems to live, he goes through the same process. So he hits a hundred, so what? In the end, he turns to dust. But that something that animated that body is immortal. It is in that body for a purpose. In that body to reach a certain understanding of the unity of being and the oneness of being.1165 ¶11

Now we are told he fell. And the whole world talks about the fall of man. As though man had done something wrong.1165 ¶12

So let me quote from Blake in his first night. It’s called Valor. And Valor is simply the experience that Blake had over the period of nine nights. These are nine nights. He calls them Valor or the Four Zones. He speaks of the fall into fragmentation and the resurrection into unity. The fall into generation of decay and death and the regeneration by the resurrection from the dead. Now we speak of the great tungsten. Then those in great eternity met in the tungsten of God, and they met as one man. For by contracting their exalted senses, they behold multiply, spending, they behold as one. As one man, all the universal family. And that one man they call Jesus. And they in him and he in them live in perfect harmony in Eden, the land of life.1165 ¶13

That’s vision, true vision.1165 ¶14

When you behold man, the real man, it contains the whole vast world of humanity. And yet it’s only man. How to describe it? I can only tell you what I saw. To the famous Blake. Now, Blake and I appeared in time, separated by, well, 150 years. He appeared in time in 57, I appeared, that is, 1857, and I appeared in time in 1905. So here we are, separated in time, but we are closely woven together in the tapestry of thought. We are just as close as one. And this night, Blake said to me, I’ll show you. Fall backwards. And here we are in space. I am not on Earth. We are in space. Like some carabiner. And he said, simply throw yourself backwards. Have no care whatsoever. And I threw myself backwards like a huge, big guy, but only backwards. And when I began to come to a point where the blow or the fall was quieting down, then I looked into space. And there is a man. This glorified being. His heart was like a ruby, a flaming ruby. The man contained all the races and all the nations and all of humanity. When I contracted my senses, all these things were. And when I expanded my sense, there was only one man. One man containing the whole of humanity.1165 ¶15

I know how true the symbolism is of Scripture. Who would have thought for one moment a rock? This man did not sit down to write. Whoever wrote the book of Deuteronomy is attributed to Moses. But who is Moses? No one knows Moses. No one knows actually what the man called Moses is. It’s simply a name. The word actually means to be born. There is something to be born. That’s what Moses means. There’s a play on words to draw out. Moses, to draw out as he was drawn out of the bulrushes. But the word in its root, it means to be born. There is something yet to come out. Here, this one being before my eyes. And who would have thought someone couldn’t come to write and use the word rock, which is capitalized, and you read it and you think it’s a rock? Well, literally and figuratively it is a rock, but it’s telling you something. That rock was fragmented before my eyes. The whole thing is fragmented into many, many pieces. And then before my eyes, reassembled, but now into the form of man.1165 ¶16

So here’s God. Your own wonderful human imagination is now fragmented in this world. And the purpose of the whole thing is that the whole is buried in the part. And the part will actually experience being the whole. You are not just a little member of God. You are God. And God contains the whole.1165 ¶17

So the purpose of the fragmentation. And the experience of this horror. Where the rock is our adversary. And I am my own adversary. I have put myself through the faces. Not another did it. In the very end I will discover who I am. And discover that he was the one who so loved me. His emanation. That he put himself through the faces. That he may awaken to discover the unity of being, the oneness of being. That all things are contained within him.1165 ¶18

All things exist in the human imagination. Not a few things. As some will teach you that only the lovely things, only the good things. No. The eight of the tree of the knowledge of good and evil. And all contain within them that entire fruit of the tree of good and evil. They also contain the fruit of the tree of life. And the purpose is having eaten it all. And experienced it all. That’s what it means to eat. To experience the whole.1165 ¶19

Then we come to the point where we awaken from the dream of life. To discover that we ourselves are the father. That some being on the outside who calls me son. No one calls me son. I am the father. The sum total of all the experiences of man, all put together and brought into one single whole and personified is the son, the reward of the journey to death. And that is a son, and his name forever and forever is David. And not just a David, the David, the David of biblical faith. And when he stands before you, you know him. Intimately you know him. And you know who you are? And then you are the Father.1165 ¶20

So what does he call the Father? The Father makes the claim in the 89th Psalm. I have found David. With my holy oil I have anointed him. He shall cry unto me, Thou art my Father, my God, and the rock of my salvation.1165 ¶21

So he equates the Father with God and with the rock. And who is it? It is David, who could speak to one who sees him as his son, and he knows that the one who is looking at him is his father, and knows that is the rock out of which I came. But he himself went through hell to produce me. He was the father who all along was my adversary. He was God. He was the rock that assaulted me, that beset me, that besiege me, and still fashion me.1165 ¶22

And how did he fashion me? He fashioned me into the very likeness of himself. For the Son is the image of the Father. For we are told in the first chapter of Hebrews that he is the express image of the invisible God. He radiates and reflects the glory of God and bears the express image of his person.1165 ¶23

So I am passionate and I have completed him. He is beautiful. Beautiful beyond measure when you look into his face. But he comes only at the end. At the end of time.1165 ¶24

Not what the world thinks today. The world is coming to an end. No world is coming to an end. If tomorrow you have a nuclear war, it will be hell on earth. It will be hell on earth anyway. Without a nuclear war. A man who can’t afford to pay his rent. A man who cannot afford to feed his children, well, he’d rather have a nuclear war. He’d rather have the whole thing come to an end. For that’s a painful, painful existence when he has to go home and face his wife, who originally admired him because he could bring home the bacon, as it were. And now there’s no work, and he comes home empty-handed, and the children are hungry, and they don’t know why. Well, multiply, not in our fabulous land, but multiply that the world over, really is on earth. This is the adversary.1165 ¶25

And yet it is done in love. The being who is doing it is love, all love. But he puts you through the furnaces for his own sake he does it. For my own sake, for how should my name be proclaimed, my glory I will not give to another. And the glory of God is God himself. So he cannot give himself to another, he must make the other himself. And it takes all the pain of the world to produce it.1165 ¶26

So here, our God is a God of salvation. And to God the Lord belongs escape from death. But he will not let me escape. Because he and I are one. And you see me, you see my father. So he will not let himself escape from the task that he gave himself to do. Until he completes it. Not until the very end.1165 ¶27

Then he can say, I have finished the race. I have fought the good fight. I have kept the faith. Faith with whom? Faith with himself. He pledged himself. He would not break the dream until he completed the dream. For this is the dream. This whole vast world is a dream. And he is dreaming the dream. And in the end, he will awake from the dream. And when he awakes, he is God the Father.1165 ¶28

So here, when you hear God or Christ or Lord, try your best to arrest your mind from jumping on the outside to a being external to yourself. For God dwells in you, and his name forever and forever is I am. So bear in mind that the Christ of Scripture and the Christ that people mention morning, noon and night is their own wonderful human imagination.1165 ¶29

And he who loves you beyond measure is still your own adversary. He assaults you for a purpose. He defects you. He deceives you. But in the end, he will embrace you. In the end, he will embrace you and you will fuse. You were his emanation, yet his wife, till the sleep of death is passed. In the end, the two cease to be two and they become one.1165 ¶30

For two is division, two is conflict. But in the end, they will not be two. He will leave all and please to his wife, and they become one. That’s a beautifully stated statement in that second chapter of Genesis, right in the beginning. It comes out of man, and God is man, and man is God. Their own wonderful human imagination, that’s God. And God dwells in us, and we in him. And the eternal body of man is the imagination. And that is God himself.1165 ¶31

So you’re told in Adam, something came out. Out of man. And now man has to leave everything and cleave to that which came out of him. Until they become one. For this is the emanation of my father. Yet my father till the feet of death is dead.1165 ¶32

So he is dreaming the dream of life in this world. And we call it a living state. And yet it is in the world of death. You name one thing in this world that isn’t going to vanish. Name it. Even the so-called inanimate objects slowly decay. We are told that all the heavens are simply radiated. And in time, although they’re perfect now, or seem to be perfect, they will become dead bodies because they will give out all their energy. And they are radiating at enormous degrees. And yet eventually, they all die.1165 ¶33

This is the world of death where God, the living God, enters. To overcome it, there was a danger. And in doing so, he expands himself. By reaching the limit of contraction and breaking the shell, he then begins to expand. And there is no limit to expansion. No limit to translucency. But he set a limit to contraction. And that is called in the Bible, the rock. And it was the rock of which we were mindful. That very God that gave us this.1165 ¶34

So here, you are the immortal being. You’re all together wonderful. And in the end, the speaker and all around you and the whole vast world will be within you and you will know it. But you also will be within me and I’ll know it. And we will be one. And in the end, all will have the same son because all have gone through similar experiences from the beginning to the end.1165 ¶35

And so the fall was into fragmentation, and then resurrection to unity. For resurrection begins the unifying process. And then the fall also entails fall into generation and the decay and death of this world, but regeneration by resurrection from the dead. So one is raised within himself.1165 ¶36

So I told you in the beginning, the New Testament simply tells what happens in the soul. That soul is your own wonderful human imagination. The activities of your imagination is the activity of the soul. And that is God. That’s called in Scripture, the Lord. It’s called the Lord God Jehovah. It is called Jesus Christ. And in the end, all will be one. For we will dwell in him, and he dwells in us.1165 ¶37

And so because he dwells in us, and all dwell in him, think as he unfolds in me. And in you, the whole unfolds. And you’ll know every being in this world is but a pushed out aspect of yourself. And they all play their part beautifully. And they were at one moment your adversaries. They were deceiving you. They were besetting you. They were assaulting you. And every one of them came out of you. You all yourself objectified the whole basketball.1165 ¶38

I received a letter this week from a friend of mine who was here tonight. He said this happened to him 12 years ago. That he found himself in a dream, strapped on the back of a bull. But unlike what you see in pictures, when they bring the man in, either injured or maybe shot, and they put him across the back of the bull, he was trapped lengthwise from the head to the tail, with his feet resting on the head of the bull and the body stretched out down to the tail and looking up at the sky. And he wondered through these years if it had any significance. It has tremendous significance if you are familiar with symbolism.1165 ¶39

The bull, long before the Christian era, was the symbol of the creator. All right, he is trapped to the back of the creator.1165 ¶40

But in reverse order, I know from my own experience that that which goes down into generation through the loins of man, by man I mean generic man, male, female, created within, and called their name, man. So, generation is from below. When man is awakened from the dream of life, within a matter of months, nine months, he has the experience of the ascent, where the whole thing is reversed. The energy that went down into generation is turned up into regeneration.1165 ¶41

Now, in Bailey’s book called The Lost Language of Symbolism, you will find many things said about the world. But there are two pages of pictures of the ancient world back before our era, way back in D.C. And they’re not nicely drawn, but they did not draw as well in those days. They’re all flat. They had no depth to the picture. But here is the face of a bull, and coming out of its head is the cross. And one around the cross is the serpent. And here below the chin of the bull are the initials of Christ Jesus. It is something preceding the Christian era, and yet there they are, the initials. And here, many of them.1165 ¶42

So, he is simply so beautifully strapped to the back of the Creator by that energy that he, in this world of decay and death, used in generations, will one day, in the twinkle of a second, be reversed and turned up. Then he will not be strapped that way. He will be the bull, the symbol. For the bull is only the symbol. He will be the Creator.1165 ¶43

But now, he simply expresses it in the creative or physically in the world should be always until that moment in time which comes just about nine months after the birth from about. For the birth from about and the resurrection coincide. They happen the same night. The resurrection comes first, and a matter of seconds comes the birth from about. So you break the shell, and out of your own skull you come.1165 ¶44

And then the imagery of crypto-corruptors, infant wrapped in swaddling clothes, and the three witnesses to the event, but they do not see you, because you are spirits. You see them, you read their thoughts, you know what, everything is going on, but they do not see you. Yet they know whose birth took place, because they call your name, and say the child is yours. And you seem to fear that it is, when you speak to it endearingly.1165 ¶45

Well then comes another 139 days when the fatherhood is discovered. The father-son relationship. Then 123 days later comes the ascent. Now the serpent, the fiery serpent into the star. So he saw perfectly. For he saw the symbol of the creator.1165 ¶46

Now he certainly did not go to sleep thinking of a bull. He didn’t go to sleep thinking of anything of that nature. But these symbols are universal. Whether you’ll be in China, or in Africa, or in Europe, or America, the same symbol. There he is, an American, and in this country, he had it. The same night, the same moment, someone not knowing anything of America could have had the identical thing because in the depths of the soul, the symbolism, the imagery is universal and understood in the universal language. But today, man has forgotten that language. And he doesn’t know that he has the dream. So he may find it difficult to interpret the dream.1165 ¶47

But it was a marvelous foreshadowing of that creative power which one day, and I know in the not distant future, he will find the birth, or the dream he told me a few months ago, when suddenly he found himself on the deck of the ship and heading towards the mainland. Well now that was indicative to me, going towards the mainland. For all the things happened in the interior of the ship, even with his falling in love with the Negus. and really felt inclined, sexy, so was his nature. And yet, in this world, he’s happily married to one of his own Caucasian race. But here, in the depth of his soul, he finds himself falling in love. Well, that’s simply the beautiful imagery. Here, he’s moving out of that world. He only symbolized the darkness. And now he comes up to the deck, and he moves forward, and he looks, and here is the mainland. He didn’t even realize that he was not on the mainland until now the ship has lifted its anchor and set sail for the mainland, going home now.1165 ¶48

So the going home was prefigured in the story of the bull, because you don’t go home until the creative energies are reversed and turned from regeneration into regeneration, and regeneration by the resurrection from the dead.1165 ¶49

So when you read scripture, bear in mind that the God spoken of is not something the churches talk about; that the Jesus Christ spoken of is not something that they talk about. It is all within you. The whole drama takes place within the individual. And in the end, the whole vast world you will discover to be contained within yourself; that all things exist in the human imagination. And that is God.1165 ¶50

And those who will now deny it, all right. I would raise a cinder to persuade them, because I know give them time, and they will have the identical experience. And having the experience, you can’t deny the experience. For even though you fought against it in the beginning, after you’ve experienced it, for then, all arguments speak. You can’t deny the experience. So I say, and repeat, that until man himself experiences Scripture, he cannot begin to understand. How altogether wonderful it really is.1165 ¶51

All the imagery circles. Who would have thought in writing that story of the rock, they thought a man sat down to form some workable philosophy of life. And why did he use the symbol of a rock? And equate it with God. How could God be a rock? God became the rock. And you are the rock.1165 ¶52

So when you’re told he took a rock, a stone, and used it as a pillow, and put his head upon the rock, and then he had a dream, and it was a ladder stretching up into heaven, and above the ladder, standing above it all, was the Lord, and how he wrestled with the Lord that night and prevailed, and the Lord changed his name from Jacob to Israel. And here is this letter, a winding letter in Blake’s beautiful picture of it. It’s a circular stairway. That was the letter that he saw, and you see this: The angels descending and ascending. Descending with a child in the arm and ascending with it. The whole vast wonderful panorama. Which is your own wonderful human spine. That’s the ladder of Jacob. And his rock was at the base.1165 ¶53

And now he has to turn around. And when he turns around and goes up, he is Israel now. And Israel means the man who rules as God. For you will actually find yourself God. You will have the deep assurances you are from the experiences that you’re going to have. It is still the experiences that the individual who has had the experience is convinced that he is the one of whom the prophets wrote and whom knows his love. He knows because these are the experiences of God, and if he has had the experiences of God, then he has to be God, for it was of God that the prophets wrote.1165 ¶54

Then they said, “I have found David, and with my holy oil I have anointed him, and he shall cry unto me, Thou art my father.” It is God speaking in the words of the prophet, the 89th Psalm. And when you read the second Psalm, and these are the words of David, and David said, “I will tell of the decree of the Lord. He said unto me, Thou art my father. He said unto me, Thou art my son. Today I have begotten thee.”1165 ¶55

So here are the words. And when you have these experiences, and they’re all related to God, well, then you must be God. You cannot avoid the conclusion. If everything is said of God, the individual experiences in the first person, singular, and a present tense experience, he has to be the one spoken of in Scripture.1165 ¶56

But he still wears the rock. He still wears the garment. He still has it as an adversary, as he grows older and older. And so the faculty stays. Another thing you can do about it, there they are, they’ll stay. And he’ll go to the mortal grave, as the outer garment has to go, and he’ll return to dust as all garments turn to dust. But he knows the one who had the experience, and it wasn’t the one who was laying on the bed when he had the experience. He returned to that garment, but the experience was not in that garment. The experience was in the inner man.1165 ¶57

The Lord from heaven, who still had to come back and complete the unfinished business. In his case, the unfinished business was to tell the experience and relate his own experience. So he goes into his world and faces an audience that formerly heard only the working of the law. And now he can’t think of anything but the promise and its fulfillment. And he starts to tell about the promise.1165 ¶58

And then as he tells about the promise, he’s rising up into the mountain, the rarefied air, and the clouds remain at the base. They cannot follow to the top. And so he tells it and tells it, and they get fewer and fewer. As he rises up and tells of the fabulous promise that God made to himself when he became man and how he fulfilled it in man. And as he tells it, it is not what they expected. They wanted more of the feet and the load. And he is tired of the feet and the load, for he’s on his way home.1165 ¶59

I would like to tell everyone to encourage them, because no matter how stupid a person is in this world, if he stops for one second, he would have to know that eventually he’s got to die. And yet with both feet in the grave, he is still struggling for an extra dollar or to be payment. It is only mentioned in some He got the column. Oh, he would love that. Even though he knows he’s got to go.1165 ¶60

I saw that with a friend of mine in New York City. Winchell would mention him, seen in the store club. And he would cut it out and show me. I would say, Gene, how stupid can you be? And then, of course, with his nightly visits to the store club, he became an alcoholic. He was making lots of money. He worked at the music hall. And finally they took him to the hospital, the road club. And he hid. They can hide the strangest things. And he hid two or three bottles of alcohol in his clothes. The nurses didn’t find it. And so he had it with him in the house. He could only leave the house a week after that. But he was so thrilled with the mention of his name in the column.1165 ¶61

Now the salt couch is gone. For debt. Can’t pay debt. Leaving hundreds of thousands of dollars worth of debt. And he is gone. And all those who patronize the salt couch. Many of them have gone through the little gate called death. And others have gone down in the social world, financial world. And what does it matter? And people do not see it at the moment. There’s still one death.1165 ¶62

And I ask you to dwell upon what I’ve told you tonight. And dwell upon the word and try to identify it with your own wonderful human imagination. Dwell upon Christ and then identify it with your own wonderful human imagination. For you are told, do you not realize that Jesus Christ is in you? For the average person does not realize it at all. He is still looking for him to come from without. And he will look in vain.1165 ¶63

He cannot come from without because he is within. That’s where he is confined. That’s where he is in the rock. Is not your skull a rock? If your skull is not a rock, well then tell me what it is. A solid rock. And that’s where Christ is, is buried, and that’s where he is going to rise, and that’s where he will simply awaken. And out of that rock, which is a tomb, you will come out. And when he comes out, you—for everything is going to happen to you after that—is recorded in scripture as having been experienced by the lord. So if they are your experiences and they are the lord’s experiences, well then you are the lord. Now let us go into the silence.1165 ¶64

I think he was flying tonight, a very interesting one. Paul tells us in his first letter to the Corinthians, “There is no other foundation can any one lay than that which is laid, which is Jesus Christ.” There is no other foundation, and you read that and you wonder, what is he talking about? May I tell you, it’s just like saying there is no other foundation other than God and his son, for Jesus is the Lord and Christ is the son of the Lord, as it tells us in Revelation: “The kingdom of the world has become the kingdom of our Lord and of his Christ.” So “Jesus Christ” is, you see, the Father-Son relationship. So no other foundation, because any one lay than that which is laid, which is Jesus Christ.1164 ¶1

Now he tells us, do you not realize that Jesus Christ is within you? Now, in the scripture you will find a strange reversal of order. The normal order would be that birth precedes death — you were born and you’re moving towards the inevitable, which is death. But the Bible reverses it, and death precedes birth. And he tells us in his next letter to the Corinthians, we’re always carrying with us the death of Jesus in our body, that the life of Jesus may be manifested in our bodies.1164 ¶2

Now wait, this thing is going off, hasn’t it? You can’t hear me? But that all of a sudden that resistance is gone. Oh well, if you can hear me all right, I do not know how to do these things. I don’t know what the whole thing something to me right now, suddenly a window, however, better now. No, probably all right. All right, pretty all right.1164 ¶3

So let me go back and tell — at that point we’re always carrying with us the death of Jesus in our bodies, so that the life of Jesus may also be manifested in our bodies. Now we are told a story in scripture: unless a grain of wheat falls into the earth and dies, it remains alone, but if it dies it bears much fruit. It must die in order to be made alive. Blake, in his wonderful poem of Jerusalem, said — unless I die, speaking now, and these are the words of the Lord speaking — unless I die, thou canst not live, but if I die I shall arise again, and thou with me. So God dies. He is within us, and we are carrying his death within our body, and he remains in the grave until he awakes within us, and when he awakes within us we awake as the Lord. So the foundation stone is Jesus Christ, and you cannot add any other foundation stone; there is no other foundation stone. Jesus being the Lord and Christ being his son. His son is David, and Jesus is your own wonderful I-AM-ness. When you say “I am,” that’s the Lord Jesus, and Christ is his son, who bears witness to the Father.1164 ¶4

The Father died, but the son also died, and then he sends his son into the world. You are acting in the world as John, as Jen, as Bill, as Philip, or anything — you do not know that that is the son in action. In the end the son will return a victor to his father, for whom he has undergone the entire adventure. How? When he stands before you, the severed head of the enemy of Israel is placed before his father. That was the father’s command to the son, and David returned with the severed head of the giant, and here the father looks at it and knows that David has fulfilled his will. So we are told, “I have found in David the son of Jesse a man after my own heart, who will do all my will.” And Jesse means “Jehovah exists” — Jehovah means the self-existent, the eternal. The eternal is I AM. There is the son of I AM, and he stands before you, and here is the enormous head severed from the body that David brings and presents to his father, and that father knows his son has fulfilled his will. And that together is Jesus Christ. That relationship is in every child born of woman, and until it’s completely fulfilled the journey isn’t over. It is something that is completely imposed upon man, and when the individual fulfills the conditions imposed upon him, that individual is, in biblical terms, called righteous.1164 ¶5

And righteous is the crown, and Paul says, “Henceforth there is laid up for me the crown of righteousness,” for he said prior to this, “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.” So, “Righteous Father, let them at last know that all is true that I have told them, that thou didst send me, that they may know that thou sent me, and that the name that I gave for thee is not mere poetry but fact.” And I gave you the name: his name is Father. It is Father, but you do not know — you are the Father — not until the son reveals you. And when you look at the son and know he is your son, then you will know you are the Father, and that son is David, and Jesus is the Father. “He who sees me has seen the Father.” How then, when you ask me to show you the Father — “I and the Father are one.” But now, in the office of the Son, I seem to be inferior to myself descended. So I will say, “I and my Father are one,” but “my Father is greater than I,” because in the office of the Son I am the Son, where I am both the Son and the center — I am returning to myself descended. And so I leave the world and go back to my Father. “But I and my Father are one,” having completed the work that my Father gave me to do. Now I return as the Father. This is a mystery, but a mystery is not a matter to be kept secret; it is a truth that is mysterious in character.1164 ¶6

Well, let me share with you an experience of a friend of mine who was here tonight, and the one of whom she speaks is here tonight — I will take the one of whom she speaks next Monday, that is her story. But the one who actually had this experience said, “When I gave this huge party and this lady was the honored guest, as I went up to her she was dressed in this lovely gown, in sort of a purple and she wore on her head a golden crown, and I said to her, ‘Why, that is exactly like mine,’ and she took off her crown and gave it to me. I could come and see, and I took her into a dressing room, and there on the dressing table was the little figurine, not more than four or six inches tall, with the same holes — that carved onyx, there was a white onyx — and there was the little prong that she took off her hair, that a big crown suddenly turned into something not bigger than a ring, and on the head of this little figurine was that identical golden crown, and it was my figurine and it was my crown. I took off my crown and placed hers on it, and I said to her, ‘You see, it is exactly the same crown.’” Now, she says, “I cannot tell whether I’ve replaced her crown or my crown on it — I only know it was the identical crown.”1164 ¶7

So Paul, in making the statement he does, does not say “a crown” — he uses the definite article: “Henceforth there is laid up for me the crown of righteousness.” There’s only one crown, and all will wear it when the son returns from that condition imposed upon him, to destroy all gods other than the God. So any belief in a god outside of your own wonderful human imagination, your own wonderful I AM — that’s the false god. So David brings down all the false gods. So when he goes to face the great Goliath, and Saul will put upon him all the armaments of man, he said, “I cannot wear these, I’m not accustomed to these,” and he goes only with the Spirit of the Lord. He said, “I come in the name of the God of Israel” — no other gods would he wear. And then he brings down the giant, and takes the giant’s sword, and severs his head, and brings the head back. Then he stands before Saul, and here is that enormous head.1164 ¶8

And may I tell you, that is literally true in spirit, for when I saw him — and he stood before me, here before me — was it the enormous head of the giant, completely severed from its body, and here is my son David leaning against the door, an open door. They let out — it is the most beautiful pastoral scene, and here was David leaning against it, and the head before him, and I am looking at my son, just drinking in his beauty and looking at the accomplished fact that my son had completed — that man — to do my will. And my will was to destroy all the enemies of Israel, and he brought back their head, which symbolized all the false gods of the world.1164 ¶9

The day will come, you’re going to have this experience. Browning — whether he actually had the experience or was inspired by the sixteenth chapter and the seventeenth chapter of the first book of Samuel — but he wrote a poem called “Saul.” It is the story of David telling Saul about the coming of Messiah, and David’s change before Saul. And he said also, of faith: “Like my face shall receive thee, a mane, light to thee shall love and be loved by thee forever. A hand like this hand shall throw open the doors of new life to thee — see the Christ stand!” And David is looking into the face of Saul and telling Saul, who was demented, “Look at me and see the Christ stand.” But Saul had not yet been transformed. You and I are so, before we meet David and know he is the Christ — he is our son, and it takes the son to reveal us as God the Father. So the whole vast world is King Saul, in a state — well, is demented — because he’s forgotten who he is; he is suffering from amnesia, as all of us are, until that moment in time when the journey is over and David stands before us and reveals us as God the Father.1164 ¶10

So Paul is right: no other foundation can any one lay than that which is laid, which is Jesus Christ. No one can say Jesus is Lord except by the Holy Spirit, and who is the Christ? The Son of the Living God, the son of the Lord. So if he is Father, then there is a son. I thought, “there’s a son — where is that son?” I will tell — of the decree of the Lord, he said unto me, “Thou art my son, today have I begotten thee.” To whom did he speak? He spoke to David, and David stands before you. In the end of the journey, when you were born, the burden — the allotted span — at the very end these exposures will take place within your own wonderful skull, for the drama began in the great skull, the human skull, and it will come to its climax and its fulfillment in the great sepulchre.1164 ¶11

The whole thing is within the skull of man, and this is the dream of life, and you and I are dreaming it. It is God in man dreaming the dream of life, and the son is executing the dream. So the son goes through hell in this world, he’s put through all the furnaces of affliction, but he always obeyed the Father’s will: “I have found in David a man after my own heart, who will do all my will,” and he is the son of the self-existent, the Living God, called in scripture Jesse, which means “Jehovah exists.”1164 ¶12

And one day you’re going to have it, and when it happens to you — I mean, I tell you, so many within the sphere are happening now, it’s all coming up, like my friend’s story of the crown — it’s happened to her, the one of whom she speaks, it has happened to her, many are happening, and suddenly it will happen in many, like a hatching-out phase. The hen lays eggs over a period of time, but when the time of hatching comes, they all hatch out within a matter of the same day, yet it took her days to gather her nest together. And so she puts down a dozen, or maybe two dozen eggs if she’s big enough for it, and then but don’t wait for any twenty-one days where it took her to gather them together — no, in one twenty-four hours they all break and come out, yet they were all laid at different times.1164 ¶13

So here, in this glorious story, “unless a grain of wheat falls into the earth and dies it remains alone, but if it dies it bears much fruit.” And so God died — God literally dies in becoming man, and man is his sepulchre, and he so becomes man that he actually unites with man, and man thinks that he is alone and that no one cares, and yet the one who was suffering all the time is the God in him, and his son who is doing all the work.1164 ¶14

So in the fourteenth Psalm and the fifty-third Psalm, “The fool says in his heart, there is no God.” Blake answers that — “nor son of God, that does of human imagination whole; design, body, are all a delusion. But I know thee, O Lord, then thou arisest upon my very eyes, even in this dungeon and this iron chain, thou also sufferest with me, although I be bound.” And then the divine voice answers, “Fear not, I am with thee always, only believe in me, that I have power to raise from death thy brother who sleepeth in Albion.” O trembling shade! So here man is — so he never leaves; he can’t leave you, because your very breath is the Spirit of God. Your awareness is God. Your wonderful, glorious human imagination, that is God, that is the divine body of the Lord Jesus.1164 ¶15

Now you are allowed to misuse it, if you will, as you do. He forgives you for all the misuse, but his son executes — the misuse. So you misuse it, and the son fulfills the order, and in the end, even though he goes to hell in this world, all the fires, in the end he will destroy the enemies of Israel. The false gods are the only enemies that man has in this world. You believe that he can take from you, she can take from you, they can take from you, the dictator can enslave you, and all he has to say is, “Because I will it.” “Why should I do these things?” you say to the dictator. “Because I determined that.” Now you’ll chop off that head, you’ll have no external dictator, no external god — only the God who dwells within you, and that God is your own wonderful human imagination. When you say “I am,” that’s God, that’s Jesus, that’s the Lord, and when you imagine something, it has to be executed — that is then the Christ, the Son of God, who executes it, and they suffer together. And you say, “But I am suffering” — but that is his name, “I AM,” suffering. So Blake said, “Thou also sufferest with me.” Sure, because “I AM” suffering, that’s his name, but I misused the power, which is the power of God. And what is the power of God? Scripture tells us it is Christ — Christ is the power of God and the wisdom of God.1164 ¶16

So he brings into this world only one foundation, and that foundation is already placed in man. You may build upon it, as Paul said, gold, silver, precious stones, wood, hay, or stubble, but it’s all going to be tried in the fire, and if it’s consumed you will suffer loss, but you yourself will be saved, but only as through fire. So you build on it — this is all metaphorical, you don’t build a building of gold or silver or precious stones, these are all metaphorical expressions. You can build something that could withstand the fire, like gold — there you can put it in and it melts, but it still remains gold. You put water into it, it’ll burn and turn to ash, it will not remain — wood will not, but gold will remain gold even in this molten state, then you can cast it into any form after you bring it into the molten state. Same is true of silver, and gold will not in any way tarnish; if it turned green in material it still remains gold. So build upon this foundation — gold, silver, precious stones, wood, hay, or stubble — but remember, the fire is going to try it, and if it is consumed by the fires of experience you will suffer loss, but you yourself will be saved, because you are an immortal being; you cannot be destroyed. No one can destroy you, you are immortal. If you drop this very moment, you are restored to light in a world terrestrial just like this.1164 ¶17

But those who are here, and those I’ve spoken to, north and in the east and other places — they are actually being gathered now, and the journey is coming to an end. And so, though they came at different moments, in my time, just like the eggs of the hen, they came at different moments in her time, but when the time of hatching came, they all hatched together, and yet they came into the world seemingly at different moments in time. So I’ve met one at one moment, one year, another year, another year, scattered over years, but now the time is coming to a head for the hatching, and so it doesn’t really matter — the hatching is on, and they’ll all come out together, just a little while in between one and the others, but they’re all coming to fruition now.1164 ¶18

So Browning was right — whether he actually had the vision or he was inspired by the sixteenth and seventeenth chapters of the first book of Samuel, I do not know; he only said in his volume that they inspired him, he didn’t say he actually had the experience, but he is so close to it — if he did not have it prior to having written that, as he did there: “Here a face like my face shall receive thee, and a man just like to me shall love thee, and thou shalt love forevermore, and a hand like this hand shall throw open the door of new life to thee” — and then he stands before him and he makes the statement, “See the Christ,” and he is telling you he is the anointed, as told us in the sixteenth chapter of First Samuel and the eighty-ninth Psalm: “With my holy oil have I anointed him,” for when he asked that all the sons be brought before him, the sons of Jesse, and they marched the tall, handsome one first, and surely he is the Lord’s chosen one, and the Lord said, “No, I have rejected him. Do not judge from appearances, do not judge from the height of his stature, for man judges from the outward appearance, but I judge from the heart.” So he was rejected, in spite of his majestic figure, and he was, undoubtedly, from all descriptions of him, a tall, handsome, wonderful man that you would have thought would be the selected one to be his anointed king. Then came the second, and came the third, and then he moved the sons before Samuel, and Samuel said he did not choose him either. Then Samuel asked the father, “Are these all your sons?” And he said, “No, the youngest is keeping the sheep.” He said, “Go and fetch him, he shall not sit down until he comes.” And they brought him from the fields, they brought him, little David. When David entered, the Lord said to Samuel, “This is he — arise and anoint him.” And then he took the horn of oil and anointed him, and the Spirit of the Lord came mightily upon David from that moment forward, never departed. He is the anointed of the Lord — the Anointed One is the Messiah. He is the Messiah, and Messiah and Christ are the same word — one is Hebraic and one is Greek. So the Greek “Christ” and the Hebrew “Messiah” are the same, the chosen, the elect of God.1164 ¶19

And to David he said, “Thou art my son, today I have begotten thee.” And so I’m telling you what I know, not from studying scripture and trying to extract something through some scholarly effort, no, but all by revelation — it happened to me.1164 ¶20

I never would have known it in all the years of studying and reading scripture, it just happened. And what a shock to me when I discovered that I am the Father — a father — the David is my son. I have a son, and my son — although I trust my wife to tell me that I did sire him, and I believe it a hundred percent, I’ve never doubted it — yet I know more surely that David is my son than I know that my son, Joseph Neville Goddard, is my son. And yet I do not doubt that he — my son — but I have no uncertainty as to the relationship between David and myself.1164 ¶21

And so, if the son makes you free, you are free indeed, for no one is free until the son sets him free, for he is the father enslaved until he finds his son. And when the son returns, having accomplished all that the father willed him to do, he comes back as a victor, for he has actually done everything that the father willed him to do, and it was quite a journey he traveled, and quite a furnace he went through. But he comes out as the Son of God. He went into this wonderful three-dimensional world, and he was the son — as told you in the story of Daniel, and they threw three into the furnace, and when they looked they saw four, and the form of the fourth was like the Son of God. It’s the presence of the Son of God that makes it live and keeps alive the three-dimensional world — were he not in it, if all be of that surface, everything would turn into simply a shadow world. But it is, anyway, his presence in it gives it a cubic reality, and so wherever he is, they take on solid cubic reality. So he was thrown into the furnace, our three-dimensional world, and made it alive and kept it alive.1164 ¶22

And then the king said, “We will worship only the God of Israel, from here on all other gods must now take the back seat, and from now on we worship only the God of Israel.”1164 ¶23

Well, who is the God of Israel? “I AM” — there is my name forever. Go and tell them “I AM” hath sent thee. This is my name throughout all generations, and by this name I must be known. But man finds it difficult to keep the “I AM” — he addresses God as “thou art,” and speaks of him as “he is,” when his name forever and forever is “I AM.” “Call all my sons from afar, and my daughters from the end of the earth, all those who are called by my name.” Now, his name is not Jehovah, his name is not Jesus, his name is not “the Lord,” his name is not “God” — his name is “I AM,” that’s his name. But you do not know, until the son stands before you, that you are the one spoken of in scripture as Jehovah, as the Lord, as God, as Jesus. Only when he stands before you, and the relationship is completed, do you know who you really are. Then the crown of righteousness is yours, so you have fought the good fight, you have finished the race, and you have kept the faith — henceforth there is laid up for you the crown of righteousness. That same crown that my friend saw on the head of the little figurine, and said it is the same crown that I have. And proving it, she brings her into the dressing room, and here is the little figurine, and all the robes, the pose of the rover, identical with that which she was wearing, and the crown became the size of a ring. So she took off the crown from the figurine and placed the crown given her by Mary on the figurine, and it fitted — it was perfect, identical crown, so she couldn’t tell whether she’d replaced her own crown or Mary’s crown was left on it, because it’s only one crown — not a crown, the crown of righteousness.1164 ¶24

So in the very end, when man actually fulfills the conditions imposed upon him by this relationship of Father-Son, Jesus Christ, he is called righteous.1164 ¶25

Not everyone in this world is going to experience it, but everyone — so I say to you, I know you’re going to, and those who are not here present in the flesh, they’re going to too, for he sent me for a purpose. Only a certain number — any individual who is called and sent is called upon to bring back — not the world. “I pray not for the world,” he said, “but for those whom thou gavest me, for they were thine, and thou gavest them me.”1164 ¶26

So, on the tenth day of October in 1966, when I was commissioned to bear the burden only for a time, when I stood in a room — just about, not quite this size but square, like this — and I sat on the ground facing twelve men, and I was teaching them the word of God, and suddenly one rose and hurriedly left the room. There’s only one entrance into the room, and he left it to my left. As he did this I knew exactly what he was about to do — I knew he was able to tell the authorities what I was teaching. I was speaking of a king that was not of this world, and a kingdom that was not of this world, and he left and went to the door. He had no sooner gone through the door than a very tall, handsome man, beautifully attired, entered, and all of us rose — those who were seated, and I was seated, we all rose to attention because of his authority and stood at attention. And he walked down like a soldier, straight down, then he turned at right angles and walked across the other side, and he turned at right angles and walked down to the middle, and then he turned and walked and faced me. And as he faced me, he turned to his attendant, who gave him a mallet and a wooden stake, and he hammered it into my shoulder, blow after blow — I felt every blow that went in, but it didn’t hurt, I could feel the impact and hear the blow. And then he returned the mallet to the attendant. Then the attendant gave him a knife, a sharp knife, and he made one circular motion across my shoulder and severed the entire sleeve from my shoulder. Then he took the end of it this way and pulled it, and detached it, and discarded it, leaving my arm, from here to my fingertips, bare — the whole thing was where my right arm then he stretched himself up this way and he embraced me and kissed me on my right cheek, on the side here, and I in turn kissed him on his right cheek. And then, as I did this, the scene began to dissolve, and I was looking at that discarded sleeve — there was a little tiny baby blue, I mean the shade of baby blue, made of the finest material. Then the whole scene dissolved.1164 ¶27

And then we read in Isaiah, “Who has believed our report, and to whom has the arm of the Lord been revealed?” — the arm being the power and the might of God. Then, as we’re told, it was laid upon his shoulder, in Isaiah, and on it was placed all the burdens of Israel, for a time. So for a certain length of time the burden has been placed together, those that are — the seeds that fell into the ground, that they may be made alive. And so, unless it falls into the ground and dies it remains alone, but if it dies it bears much fruit. And so the whole thing is now ripe for those that he sent me to gather together, and now my departure can’t be too long delayed. I’m sixty-seven, and the normal time is threescore and ten, and I do not think I’ll reach threescore and ten.1164 ¶28

I have no choice in the matter, because I’ll go on time — I came in on time and I’ll go on time. But it is certainly not my desire to reach threescore and ten, but to do the job — yes, I have got to do the job, and I fear I’ve done it. And so the hatching out will take place, and, oh, even though they came at different intervals of time, when the hatching begins, they all hatch out together — that’s what happens in the little nest. Now let us go into the silence. Good.1164 ¶29

Now, before we take the questions, I must tell you that this past Wednesday my wife saw her doctor, and he tells us she is not planned to leave the area before July — he would try his best to make it June, but he said, “I work cautiously and slowly.” So she starts the series of operations — she’s having plastic surgery after a very severe operation on her throat, where she lost her voice, to removal of a tumor, so they had to remove the larynx, and now that is over, but now the closing of the hole is on, and most of it is closed. There’s just two things — the stitching closed, plus plastic surgery, and it means seven more operations.1164 ¶30

And so on the twenty-sixth will be the first one of the seven, the first six is simply gathering the skin that they will need and rotating it — as they take it from one section they rotate it and bring it up. So the seventh will be the completed one, and he is hopeful that he will be able to do it in June, but she cannot leave before July. So I’ve asked, myself, to explain one month, the month of May, and so they were very happy that I would remain one more month.1164 ¶31

So I am telling you now, I will be here for the month of May. If — if she cannot move, I still don’t think I will speak in June, I’ll take it off myself, but the month of May, I know she can’t make it, and she can’t go — well, maybe for the first three, maybe the whole month of June, from what he told my wife. But they start the series of the gathering of the skin on the twenty-sixth of this month, and then there are intervals between — she comes home for ten days and she goes back for another period, then she comes home for another — and so that is the story. So I’ve asked the club, and they willingly and gladly extended the month of May, so I will be here on Mondays and Fridays through the month of May. Beyond that I have no plans — if she can go early June, which seems most unlikely, I think I’ll still take off the month of June and be ready to go just as fast as I can after — gives us the green light.1164 ¶32

Are there any questions? I’m coming back sometime in the winter — how long I’ve involved at it, I do not know, really, I have no plans. I’m buying a one-way ticket, but I will come back because I’m keeping my home here.1164 ¶33

Tonight’s subject, as you know from the title, is taken from Job: “I had heard of thee with the hearing of the ear, but now my eye sees thee.” And that is a promise to every being in the world. There is one divine event to which the whole vast creation moves and that event is to be incorporated into the body of God. God and God alone plays all the parts. And he’s calling each and every one in his own good time and incorporates each, individually, not in any group, into his body. And you wear his body; it is your body, and you and he are one. This is the great plan of the world. If man believes it or not, it really doesn’t matter, because eventually he will experience it. So, in the scriptures, to see is to know, the same word in Greek. So when I know it, I know it only because I saw him.943 ¶1

Now we turn to one who is Paul. Paul had the grand event at the moment in time when no one was a greater enemy of the faith than Paul. Then he had a complete transformation of self and then he became the foremost apostle. An apostle is one who is called and sent. To be called is to be sent. Every one will one day be called. At that very moment he will be sent, sent to tell the story, regardless of what others will believe, because over the ages all kinds of things creep into the story and distort it. Now, here is the story of Paul being called. There’s this discrepancy in the Book of Acts, which tells us first in the 9th chapter, then we have it in the 22nd chapter and the 26th chapter. In the 9th chapter, we’re told that his companions who were with him that they heard the voice but they saw no one. Paul saw; they didn’t see. In the 22nd chapter of the same Book of Acts, we’re told that they didn’t hear anything, they only saw the light. Then in the 26th chapter, we’re told a light beyond the brightness of the sun descended upon Paul and his companions; not a word is said of anything being heard. I tell you tonight, from my own personal experiences, the only one who heard and saw was Paul. It’s unique…this whole thing is so completely individualized, no one but the one who is having the experience actually sees and hears anything.943 ¶2

But our fathers through the centuries, they had to embellish it and put an intermediary between Paul and God. When we read his epistles he first states it in the Book of Galatians: If there is one thing that he was completely against was some intermediary between himself and God. He said, “Paul, an apostle—-not by men nor through man, but through Jesus Christ. When it pleased God to reveal his Son in me, I conferred not with flesh and blood” . There was no intermediary between Paul and God, none whatsoever. And so, he said, speaking now of Jesus the Christ, “Even though I once considered him from the human point of view, I regard him so no longer” . He was speaking only of the risen Christ. And said he, in Corinthians, the 9th chapter of 1st Corinthians: “Am I not free? Am I not an apostle? Have I not seen Jesus our Lord?”943 ¶3

To him, the only qualification for being an apostle was to have seen the risen Christ, no flesh and blood being. You can walk with one who is that being, but that doesn’t qualify you. It must be a complete unique spiritual experience in you when you see the risen Christ. “Am I not an apostle? Have I not seen Jesus our Lord?” No man sent me, no organization sent me; I saw him, and to see him is to be sent. So it is Paul’s description of the conversion as we read it first in Galatians; then in the 9th and 15th chapters of 1st Corinthians; and then in the 4th chapter of 2nd Corinthians. Then he speaks of seeing the glory of God in the face of Christ. That’s how you see him. God is Spirit; he can only be seen in his Son; but the Son and the Father are one. So you look into the face and there you see him. At that moment he embraces you and you become one with him, you fuse with him, and fusing with him then he sends you into the world.943 ¶4

And let me tell you my own personal experience of being sent. When you are embraced, he sends you. Now these words are not recorded in scripture, but they should be recorded in scripture because the drama is identical for every one of us. Everyone will have the identical experience. There’s only one play, one plot, one plan that God has devised to redeem himself, having fragmented himself—he is the eternal rock—-and he brings us out individualized as himself. And when I was embraced into the body of God, and made one with God, and wore his body as my own body, and then sent, the words ringing in my ear were these, “Down with the blue bloods.” I came back unschooled, uneducated, wondering what is it all about? But the words you could never in eternity forget. I have forgotten so many things between that day back in the twenties and today in the sixties. So much that I have experienced in this world I have completely forgotten. But these words are indelibly impressed upon my mind and I can’t forget them. I didn’t know the meaning of them until one day I came across the meaning of the words “blue bloods”—-“Down with the blue bloods.” It has always meant “church protocol; all external forms of worship,” but all. No intermediary between yourself and God—no external sacrament, no external anything in this world—-just you and God. There’s only God. And so, I heard the words in my head ringing out. I was embraced by God; I am one with the body of God; and while I’m embraced and wearing his body that is infinite love, the words “Down with the blue bloods!” And then the words to me, right into my eye, “Time to act!” “God only acts and is in all existing beings or men.” “Time to act!” was my command when I was whisked out of that divine society into this world.943 ¶5

So I know that someone tampered with that story as told in the Book of Acts. The Book of Acts was written by the one who wrote the Book of Luke, whoever he was. But between the writing of the original manuscript and our reception of it, there are those who tried to make it conform to their concept of what God ought to have done; and, surely, there must be some intermediary between man who is a villain and the saving of that man. So they called this one Ananias, and they speak of Ananias; and Paul never uses the name Ananias in any of his epistles. He speaks four times of his conversion, the same conversion, and never once mentions that individual, an intermediary between himself and the radical change in his being. But Luke mentions it twice.943 ¶6

Here, Ananias comes in sent by God to one who is blinded by the experience to open his eyes that he may see. So, “My eye sees thee.” Everyone one day will see God, actually see God, and seeing God will become God. We always become what we behold. And God will call us in his own good way, and no one knows his secret of the call. When they’re called, you stand in his presence and you ask no questions. You see infinite love. So when Blake said, “And love is the human form divine,” I know from experience he’s right, it is. It’s the human form divine. You stand in his presence of infinite love. He embraces you as you are asked the question and you answer as you ought to answer it, and you will answer it that love is the greatest thing in the world. As he embraces you, you fuse with him and you are one with God. And there’s nothing but love…nothing but God.943 ¶7

And then will come the most marvelous unfolding pictures of the world, that God’s story, as told in the Old Testament, is true. Nothing thrills you more than when someone comes here who filled to overflowing with the eagerness to understand God’s message will call me on the phone or write me, and then tell me these wonderful visions of theirs. One called this past week and said, “Neville, I met Jacob…but he’s such a little one, he is so small, he’s so tiny, he is so little.” I will tell her, read the 7th chapter of Amos, the 2nd and 5th verses of Amos: “How can Jacob stand? He is so small!” Can you conceive of a child that can’t stand? He must be very small if he can’t stand. Today, they’re precocious at the age of nine, pulling themselves up…nine months, I mean. At a year, if he isn’t standing, “What’s wrong with him?” But here, “How can Jacob stand? He is so small!” And all have been taught to believe that Jacob is a man, who gave birth to twelve sons, and they are the fathers of the whole vast world. Yet, in the Book of Amos, “How can Jacob stand? He is so small!” So she calls me up and she tells me, “But, Neville, he was so small. I met Jacob. No one told me he was Jacob, I knew he was Jacob. But, Neville, he is so small.” Exactly what the Book of Amos tells you that he really is. The whole vast drama unfolds within the mind of man. There’s nothing but God and his play is contained in man.943 ¶8

Another lady, who is here this night, wrote me the sweetest letter this past week and told the story of her four-year-old granddaughter. The granddaughter was then only four years old. She said to her, “Grandma, I dreamed last night. I dreamed I went away up into the sky, up to the sun, and I talked with the sun. And you know what? He has a face and he has hands and he has feet. And you know what, Grandma? His hands and his feet have magic. And then the big, big ocean began to talk and the ocean talked to the sun. Then the sun came down to the earth. And you know what, Grandma? He had legs, and he could walk, and he walked right over to me, and he kissed me on the cheek, and it was hot. Now isn’t that a silly, silly dream, Grandma?”943 ¶9

And how true that is! There is nothing but God in this world. Everything in this world is human, but people don’t know. Everything is human. The sun is God and so is the moon and so is the earth and so is everything in this world. The day will come and you will awaken as God to discover there’s not a thing in this world but God. There is nothing but God simply individualizing himself and expanding beyond the wildest dream from whatever he was prior to the decision to expand. Only God…nothing but God…so an ever-increasing illumination is the presence that is God. So here was this child’s dream. Luckily the grandmother recorded it and I have it at home in her own written word. Once she goes to school, they’ll tell her the sun is this huge hot body that’s gradually burning itself out, because millions of so-called bombs, atomic bombs, are being exploded within it by its own power; and eventually it has no more left and therefore it will grow cold, and we, floating around it, will die because it will cease to be. [...] And they don’t know that it has a face and hands and feet, and can come down to the earth and talk with the ocean, and then walk over to a child and kiss the child on its cheek, and the kiss was hot. And so, at her little tiny [...], knowing that the sun is away up there and it isn’t a man, so, “Isn’t that a silly dream, Grandma?” I tell you the whole thing is true.943 ¶10

This past week, a lady, who may be here this night, gave me a magazine based on faith. On the front cover and the back cover two lovely thoughts are printed. On the front cover, “Only the Imagination of man is vast enough to contain the immensity of space”; on the back cover, “Man’s Imagination manifests itself in the Imaginations of men.” Now, this is a magazine brought out, I think, quarterly, or maybe half-yearly, but, here, this perfectly marvelous thought that “only the Imagination of man is vast enough to contain the immensity of space.” You think in terms of the sun—they say it takes eight minutes for light to reach us. And the fastest traveling thing in the world, so scientists say, is light—-one hundred eighty-odd thousand miles a second. And you sit right here, whether you know it (never heard these words before), and you think of the sun, and there you are, didn’t take eight minutes at all. Then they tell you that there are things away beyond the wildest dream of man that would take light-years, running into the unnumbered hundreds and thousands, oh, x-number of thousands of light years to reach it. So they tell you where it is, and you think of it, and there you are. So again, “Only the Imagination of man is vast enough to contain the immensity of space”; so that “All that you behold, though it appears without, it is within, in your Imagination of which this world of mortality is but a shadow” .943 ¶11

And the day will come you too will have all these experiences. You’ll meet Jacob and he is so small. “Jacob is so small! How can he stand?” And you think in terms of this giant of a man with his twelve sons and all these; no, these are states, all states of awareness. You and I must pass through the state called Jacob. I recall passing through the state where literally Jacob was a deceiver. Jacob deceived his father-in-law. He took cattle and put them at the watering time when it’s time for fertilization, and then put poplar trees before their faces so that when they came to be sired they saw before them these stripes. And so, when they were sired, they brought forth striped offspring. He made a little bet with his father-in-law, Laban, that all the striped would be his and the spotted ones would be his; the plain ones would be Laban’s and only the plain cattle. And so he deceived his father-in-law. He deceived his father, Isaac. He deceived his brother, Esau. He was a deceiving being.943 ¶12

But to see God, his name had to be changed, so he wrestled all through the night. Not a night of twelve hours. We are wrestling through the night now. We’ve been wrestling for thousands of years, playing the part of Jacob, until that moment in time when he completes the wrestling and God changes the name to Israel, the pure in heart. For only the pure in heart can see God. And so, we look into the eyes of God and we become what we behold, where we’re transformed from Jacob. And Jacob was always the little one, so small he couldn’t even stand.943 ¶13

I recall when I was a boy six years old, five or six, my mother gave me a candy—-she had a lovely box of candy—-and she said, “Nev, you take this and then give this to Carl”—-my brother Carly. So I took my candy and I took Carly’s, and she said, “Go and give it to Carl.” Well, I ate mine before I left the room and it tasted so good I didn’t have the strength to give Carly his, so I ate his. So you see I deceived my brother, just like Jacob deceived Esau. And I never told Carl that I had a candy to give him. Had I told him he might have cried and told Mother, or he might have forgiven me, he might have. At that age I doubt if you have the strength for forgiveness. And I didn’t tell anyone, so Mother never knew I didn’t give it to Carl. You see, I played the part of the little one called Jacob. “Jacob is so small! How can he stand?”943 ¶14

And she was so surprised when Jacob came into her world, this little child. So small she said to me on the phone: “But, Neville, he’s so small.” The very words she used, “He is so little.” Well, the word in scripture is small. He is so little he can’t stand. Well, he would have to be under a year and not be able to stand. And so, she is passing through these states where she actually is encountering God’s eternal drama. The play is perfect and everyone encounters all these characters in eternity.943 ¶15

And so when Job, at the very end—-there are forty-two chapters to Job—-and no one went through more hell than Job, the victim of the most cruel play when he seemingly was not really entitled to it at all; he did nothing to warrant this horror. And in the very end, when he complained and he complained and he complained, he finally, at the very end, he said, “I have heard of thee with the hearing of the ear; but now my eye sees thee.” I’ve heard of him, but now I see him. And when you see him, may I tell you, you will never, not in eternity, ever be able to describe him. Daniel tries to describe him in the 7th chapter, but you can’t quite describe Jesus Christ, you can’t. You look into this heavenly face of the Ancient of Days and he’s Jehovah. That’s Jesus Christ, as told you in the 4th chapter of 2nd Corinthians, and I behold “the glory of God in the face of Christ” . You don’t see God, God is Spirit, but you see him reflected only in the face of Christ. And you look right into this glorious face, and he asks you “What is the greatest thing in the world?” Automatically you answer, “Love” [...] “Faith, hope and love,” the words of Paul.943 ¶16

That is a great thrill, because Paul wrote that 13th chapter of 1st Corinthians and you’re quoting Paul, the greatest and the foremost apostle of all. And he claims, “I am an apostle because have I not seen Jesus our Lord?” That is the one qualification for apostleship: “Have I not seen Jesus our Lord?” . And then you quote Paul, and he, Jesus the Christ, embraces you; and you become one with him, and you wear his body and it’s infinite love, there’s nothing but love. And then you are sent and you are told, “Down with the blue bloods!” and “Time to act!” You go out knowing you must sever all contact with all organizations, but all organizations who think that they are going to acquire merit to get into heaven by attending service, by doing this, by doing the other, and all the outside rituals. “Down with the blue bloods!” that was my command. Then, the one who sent me was infinite power, and Paul describes Jesus Christ as “the power and the wisdom of God.” So I was brought before power, infinite power, and he said to me, “Time to act!” But what a command! Without using lips, without using any vocal chords, but I heard words immediately as he thought them. And that was the power of God.943 ¶17

There was magic in the eye. Come back to Pammie, “And Grandma, there was magic in his hands and magic in his feet.” I tell you, there was magic all over. Magic in his eye…he looked into your eye and not a word was uttered as far as a voice here goes; and you hear words in your own mother’s tongue, the tongue in which you were born, that’s what you hear; and hear it is “Time to act!” You go out, and no organization, join none; make no outer effort to appease God, no outside effort whatsoever; no intermediary between yourself and God. And the day will come, you’ll simply play your part and when God knows the time is right he will call.943 ¶18

There will be no resistance. He will call you into his presence and you will look right into the face of Christ Jesus, which reflects the glory of God. There’s no other way of knowing God other than in the face of Christ Jesus. You stand right in his presence, and you see him, and he embraces you, and you fuse with his body; and from then on you are one with Christ Jesus. So the words you understand, then, “He who sees me sees him who sent me.” So the Sender and the Sent are one, though you’re veiled. And the body veils the being that you are. No one sees the being you are, for you are wearing a body that is a veil. The body is a veil, so no one knows the body you’re really wearing. You know, but others do not know, and you can’t display it to anyone’s mortal eye. But you can display this. But you know “He who sees me sees him who sent me,” for the Sender and the Sent are one. Then comes that moment in time when the veil is taken off for the last time. At that moment, you return to your eternal, immortal form—which was given you by the embrace of Christ Jesus—to become a part of the body of God. And everyone is destined to be a part of the body of God. So, “My eye sees thee.”943 ¶19

But on this level, may I tell you, his every word is true. And while you wait patiently for “seeing,” don’t neglect the other levels of his being. For he tells us that whatever we ask in prayer believing, we will receive. Well, to ask, believing I must surrender myself to that state. There’s a vast difference between speaking of a thing and surrendering myself to that thing. When I surrender to a thing, I think from it, I don’t think of it. I view the world from the state if I surrender to it. So, whatever I ask in prayer, believe that I have received and I will receive. So I surrender, completely abandon myself, to the state. As I do so, I see the world differently. I see it as I would see it were it true that I am the man that I’ve just assumed that I am. And in that assumption I simply view the world and look at the world. So I must not neglect the lower level of God’s truth, for he’s given us these levels to aid us and to cushion us while we rise to that moment when he calls us and embraces us and makes us one with himself.943 ¶20

You take it this night, not only for yourself but for everyone that you know. And treat it lightly. Don’t burst a blood vessel to make it so, treat it lightly. Someone asks anything of you, assume that they’ve told you this very moment that they have what they want. Don’t labor on it. Believe in God, God is your own wonderful human Imagination, so don’t sit down and labor. Someone asks you something—-they want a fortune, they want a job, they want more money, they want this, that or the other—-if it’s something that does not injure another if they want it, grant it! Whatever you are asked, if it is in love that you could grant it, grant it. Whenever you use your Imagination lovingly on behalf of another, you’re actually expressing God, for God is love. So if someone says, “I want more money,” why shouldn’t he have more money? Certainly, more money, no matter what he has. If he has all the money in the world, if he wants more of it, you can grant that. He isn’t going to hurt anyone if he gets it, not if you assume that he has it. Someone wants to be known, alright, if that’s what they want. Who really cares?943 ¶21

I read this morning’s paper…and three that I knew, one quite well; met him back in 1934 in New York City; in fact, it was he who introduced me to my dancing partner who was my dancing partner for thirteen years. And here, no one in this world that I knew of was more afraid of death than he. So he went to sleep and didn’t wake. So at the age of sixty-nine they found the body in the bed. A very able playwright, he wrote many a Broadway hit, one lasted almost two years; many a TV program and many a moving picture he wrote. His name was Eugene Conrad. I knew him as Gene Conrad and Gene introduced me to my dancing partner, Amarina. But he didn’t wake. He was out the night before with his wife and his friends; went to sleep, and Gene is gone.943 ¶22

Gene never came here, never came to any of my meetings, because Gene knew the physical Neville. He wanted nothing of the experiences of the one who wears this garment. He knew the physical Neville and he knew the limitations of that physical body, all of its weaknesses, and so he wanted no part of it. This is the eternal story as told in scripture: Oh, we know him, we know his parents, we know his brothers, we know his sisters; and yet when Messiah comes no one will know where he comes from. Well, Gene wanted no part of that, because he wanted to believe in some miraculous being on the outside of himself. Not something on the inside which made him alive, first of all, that would slowly awaken within him and go through the entire story as told in scripture; every little detail would unfold into Gene, and it will. But tonight, Gene is on the wheel and he’s gone from this wheel into another wheel, the same wheel. And so, he will tomorrow read of one who had the experiences, but memory being very short he will not know he ever knew Neville. But he will know and read of the story of a man who actually had that experience that paralleled that which was told in scripture, and he will listen vividly. One day he’ll be called, and because I’m already part of the body of God when he comes I’ll look right into his face, and he and I will be one, all in the body of God. He doesn’t know it now, but he will know it. Everyone will. This morning’s paper, Alan Ladd, he went to sleep and he didn’t wake, age fifty, and so here, only fifty years old. He’s made a hundred pictures, and was he interested in this? I don’t think he was interested in this.943 ¶23

Another friend of mine who came here twice last year—-I knew him back in the days of Abdullah—-and he came here, Robert Cummings, a very, very healthy person, a nice chap. But Bob doesn’t come because this is not his cup of tea. It’s something a little bit outside of what he would expect. But Bob and I knew each other well in New York City years ago. He is my junior but not by many years I assure you, in spite of his press agent. I’ll be fifty-nine in a matter of days and Bob cannot be less than fifty-eight, in spite of what others will tell you. But at that age you would think that reason would tell you you’re moving towards the inevitable and why not listen to the story as it has been revealed through one. Though you know this garment, listen to that which is actually speaking through the garment. For what I tell you is true. I’m not making it up, I’m not composing; the whole thing happened to me.943 ¶24

Everything said of Jesus Christ as told us in scripture I have experienced. That’s why when I read the inconsistencies I told you this night, I can tell you of these inconsistencies. There’s no intermediary between yourself and God. So when the Book of Acts brings in three, I know that someone tampered with the script, because in the letters of Paul himself, his epistles, he does not mention one intermediary between himself and God. His first letter, which is Galatians, he goes right out and says: “The gospel which I preach is not man’s gospel. It was not taught me, nor did I receive it from man, but I got it through a revelation of Jesus Christ.” And a revelation to Paul was God in an act of self-revealing. He unveils himself, and that’s how you see him. As he unveils himself, you become the thing that unveils itself before you. And so I know that Ananias is an insertion. There’s no reason for him whatsoever in scripture.943 ¶25

So when I read these stories and I go back and I parallel it with what I’ve experienced, I know where, whoever the scholar was or the translator was. Because, after all, in those days they didn’t wear glasses as we do to aid sight, and you could take one little letter and change the meaning of a word. For these scribes were simply working without electric light, without this aid, without glasses, and they were simply scribes transcribing, putting from one part into another what they thought they saw. They could have done it unwittingly. On the other hand, some did it knowingly, trying to make it conform to what they believed God ought to have said, rather than what he did say.943 ¶26

But when you’ve had the experience and you know from actual experience, then you see, because to see is to know. And so, when you see it because you’ve experienced it, no one can thwart you. If the whole vast world rose this night in opposition to what I’ve just told you, it would make no difference to me whatsoever. I wouldn’t hate them for it, because I would know each and every one who now opposes it will tomorrow meet me in the body of God, and I’ll be there to greet them. I’ll look right into their face and they’ll become what they behold. The very being that now opposes will become…for I’ll be one as I am now with the body of God. There is nothing but God in this world.943 ¶27

So may I tell you, you dwell upon what you heard this night…yes, that vision of little Pammie. As Blake said in the end of his wonderful vision, The Vision of the Last Judgment, and someone will say to you, “When you see the sun, do you see a big round guinea?” He said, “Oh, no, no, no, I hear a host of heaven crying out and singing ‘Holy, holy, holy is the Lord God Almighty!’” That’s how he saw the sun. Not as a huge luminous body radiating heat and energy, but he saw it as alive with angels crying to the glory of God. And so, little Pammie went a way into the sky and she talked with the sun. “And you know, Grandma, he has a face and he has hands and he has feet. And you know what, Grandma? The big ocean talked to the sun and then the sun, whose hands and feet had magic, came down to earth and talked. And you know what, Grandma? He also had legs and he walked over to me and kissed me on the cheek, and it was hot. Now isn’t that a silly, silly dream?” And may I tell you, you dwell upon it. Maybe in the not distant future you, too, will go a way up into the sky and talk with the sun. And may I tell you, she’s right, he does have a face, he has hands, and he has feet and he [...]. So everything in this world is God; there is nothing but God. Now let us go into the Silence.943 ¶28

Tonight’s subject is Advent. And I’m not referring to that tremendous tragedy and great advent that all of us have experienced in this past weekend, for that really was an advent, but I’m speaking of God’s Advent. Advent is the term used to designate the coming or the second coming of the Christ at the end of the age. The purpose of his coming is to redeem man from the wheel of fate, the wheel of recurrence. There’s a definite pattern by which it is done. Advent will begin next Sunday in the churches. Now this does not mean it actually begins next Sunday, but that’s part of the ritual. It always starts on the Sunday nearest to the day of Andrew. Andrew’s day is always the thirtieth day of November, and the nearest Sunday to that day begins the season of Advent. And it runs four Sundays and culminates on the day of Christmas, the birth of Christ—because Andrew was the first, in the most mystical of the gospels, to behold Jesus. Andrew first found him and told his brother Peter. And so, on the day marked as Andrew’s day, here comes the great watch: It is the longing for the coming of the Savior of the world.164 ¶1

Now, man has been taught to believe that he comes from without; and the way he comes the world finds it difficult to believe that he did come. So Andrew, who found him, could not have found him on the outside. He never comes from without. The only way that you will know that he came is to compare what is happening in you to what was foretold in the ancient scriptures. You go back and you read the ancient scriptures, meaning the Old Testament, and there it was all foretold… but not through any one prophet. And suddenly it happens in the individual, and he finds in the ancient scriptures confirmation of what is taking place in him. And he tells of the coming of this great event. So Advent is the coming of the great event. It’s really a series of events where the structure is unveiled. It’s the unveiling of Christ in man, and this unveiling takes a certain series of events. It’s told symbolically.164 ¶2

And they looked at him, and then they tore his garments into four parts and each took a part. But they said, “Let us not tear the tunic, for it’s woven without seams from top to bottom; let us cast lots to see who will get it”. And there were four who cast lots to see who would get it. There are always four, because the fourth one falls heir to the next unveiling of the temple. For, “He who began a good work in you will bring it to completion at the day of Jesus Christ”. That day is not at the end of history; it is within history. It happens tonight—I hope it does to many of you—but it comes at the moment that you least expect it, when the scaffolding comes down, and the scaffolding is torn apart, in four parts, and then the building is revealed.164 ¶3

It’s the immortal body you will wear. The same identity, now no change in identity. But with all the changes of identity there’s a radical discontinuity of form. You don’t wear this form. This is the scaffolding and it is this that is torn.164 ¶4

May I tell you, I speak from experience. I have no scars to bear witness to the tearing, but I felt and experienced and observed the tearing of this scaffold. It starts in the head, and here the very first blow is in the head, an enormous blow. You think this is it, meaning, well, oblivion. But it’s not oblivion. Suddenly you awake and you had no idea that you were asleep. Suddenly you begin to awake for the first time in eternity. Although that is measured in time, you feel you’ve never before been awake.164 ¶5

Blake calls it a period of 6,000 years: “I behold the visions of my deadly sleep of six thousand years dazzling around my skirts like a serpent of precious stones and gold. I know it is myself, O my divine creator and redeemer”. He beholds himself after six thousand years of the most horrible dream in the world. So said he, “Do not let yourself be intimidated by the horror of the world. It is all ordered and correct and must fulfill its destiny in order to attain perfection. Follow this path and you will receive from your own soul an even deeper perception of the eternal beauties of life. You will also receive from your own soul an ever increasing release from what now seems to you so sad and terrible”.164 ¶6

So you see the drama taking place here is all the scaffolding. Someone is blown apart, gone from the world, and someone played the part of blowing him apart… and then he is blown apart. All this confusion in the world, that’s all the outer picture. For, “He who began a good work in you”—not on the outside, in you—“is bringing it to completion at the day of Jesus Christ.” And he unveils in you Jesus Christ.164 ¶7

There’s only one being in this world that is ever resurrected, and that being is Jesus Christ. As told us in the 1st epistle of Peter, the 1st chapter, the 3rd verse: rebirth is through the resurrection of Jesus Christ from the dead. There is no other rebirth in the world and yet everyone must be reborn. You must be born from above: “For unless you are born from above, you cannot in any wise enter the kingdom of God”. And rebirth comes in only one respect, only in one way, and that way is through the resurrection of Jesus Christ from the dead.164 ¶8

Well then, who is Jesus Christ from the dead? It never occurred to me, raised as I was in the Christian faith, that when it happened to me it was the resurrection of Jesus Christ, for the simple fact I was resurrected. I was awakened in a tomb and the tomb was my skull. Well, if I find myself in a tomb I must have been dead or someone thought me dead and placed me there. And was I placed there six thousand years ago? Is this some strange peculiar recurrence? Is this a mystery where a man at the end of a few score years here, and the body decays, and yet he doesn’t? Is he placed in a peculiar wheel where he experiences death and restoration, and death and restoration, and finally redemption from the wheel of fate, completely removing that individual from the wheel of recurrence? And that’s what it is.164 ¶9

So we are all on the wheel of recurrence, actually imitating the great mystery of death and restoration. Then comes that moment in time when God, as we are told, he resurrects us by his glory. And he looks upon us, and looking upon us we receive his glory. As told us in the Book of John: “Glorify thou me with thine own self”. If God would only glorify me I would awaken. For he will not give himself to anyone but himself, as told us in the Book of Isaiah: “I have put you through the furnaces of affliction. For my own sake, for my own sake I do it, for how should my name be profaned? I will not give my glory unto another”. So when the cry is “Glorify thou me with thine own self,” I’m asking God to give me himself. He shines upon me and by his shining upon me he awakens me.164 ¶10

Well then, why was I ever placed in that tomb? Listen to the words carefully from the 8th chapter of the Book of Romans: “And the creature was subjected unto futility… not of his own will but by the will of him who subjected him in hope; for the creature will be set free from his bondage to decay and obtain the glorious liberty of the children of God”. It’s the grand mystery of life through death, and I, not willingly but by the will of him who subjected me, I was placed in a tomb and the tomb was my skull. Then in that tomb I appeared dead; but it was a profound sleep, and then I dreamt the dream of this world, the most horrible dream in the world.164 ¶11

So I dreamt all the horrors of the world I was subjected to as I dreamed it. I dreamt that I was shot while I was a president. I dreamt I had the most wonderful fantastic funeral, where the whole world mourned because of my exit from this world. And then I dreamt I was a poor man and couldn’t buy a loaf of bread. And I dreamt I was mutilated. I dreamt I was honored, I was dishonored. And all these were my dreams in this world. At the ending, God stepped beyond and by his wonderful mercy he looked upon me. And I always become what beholds me, as I become what I behold. So God beheld me and he, beholding me, resurrected me.164 ¶12

And the first act in the great Advent is to awaken. I awoke one night four years ago; I awoke in a sepulcher to discover the sepulcher was my own wonderful skull. It never occurred to me that I was really dead prior to that moment, that I had slept prior to that moment, save the nocturnal event night after night. But to find that I had been asleep for 6,000 years and then I awoke, and here I am completely awake in a tomb and the tomb is my skull! That’s the beginning of Advent.164 ¶13

Now there are four Sundays to it. They take my robe and they tear it into four parts. They dare not touch my tunic for it is woven from head to foot, and it is woven so beautifully it’s without seam. They must cast lots for it, for scripture must be fulfilled. The 22nd Psalm tells me, you cannot fail. Tear my robe apart. For a new way is now opened to man; it’s through the curtain of the flesh… and it is the flesh. I bear no scars to prove what I tell you, but I felt everything in my flesh. As told us in the 10th chapter, the 20th verse of the Book of Hebrews, this is the new way that is opened. Now, no ritual in this world do I need. I need no individual to lead me to God. From then on, having torn the scaffolding away, I have direct access to my Father because he and I are one.164 ¶14

He built that garment that he wanted me to wear and this is the garment that he built. How can I describe it? You have to experience it. He took a garment into which I was encased, an animal garment and transformed it into “the human form divine.” My face remains, what you see now, only raised to the nth degree of majesty. Hands remain but raised to the nth degree of beauty and expression. Feet remain, the body not. He transformed me into the human form divine.164 ¶15

Now listen to the words of one who not only saw it, as I have seen it, but he had the ability to tell it as I have not arrived so far to tell it. He was the grand poet, Blake. Mercy, Pity, Peace, and Love Is God, our father dear. And Mercy, Pity, Peace, and Love Is Man, his child and care. For Mercy has a human heart, Pity the human face. And Love, the human form divine, And Peace, the human dress.164 ¶16

Well, how could I describe to anyone “the human form divine”? And yet I stood in the presence of “the human form divine” and it was infinite love. Infinite love embraced me and incorporated me into the form of infinite love. But I can’t describe what the body is, not to the satisfaction of anyone in the world before he experiences it. But the face, yes, the sameness of identity but a radical change as to form.164 ¶17

And so, Advent is the unveiling of Christ in man. That’s what it really is. You take the curtain apart and you unveil Christ in man. And you do it in four great tears in the flesh. The first is in the skull. And you can take it in this way: when you awake in your skull and then you come out of your skull, which is called the birth from above, it’s really one. It takes place in one night. The second one is an explosion, a fantastic explosion, and then it comes where you know who you are. That second event reveals who you really are. And it takes the Son to reveal the Father, and the Son appears and calls you Father. Then and only then do you realize who you are. That God fulfilled his promise to give you himself as though there were no others in the world, just God and you; and now, because he gave you himself, just you because you are he.164 ¶18

Prior to that moment you did not know what you would be like, but you knew that when he appeared you would be like him. And so, when his Son appeared you were the Father. You didn’t know what you would be like, as told us in the 1st epistle of John, the 3rd chapter: “It does not yet appear what we shall be like, but we know that when he appears we shall be like him”. And no one can reveal him save the Son. So the Son appears in your world and he calls you Father, and you know that then you are like him. You are the Father because the Son calls you lord, he calls you Father. You have no uncertainty in your heart as to the reality of what is taking place in your world. That was the second tear of the garment.164 ¶19

Then comes the third tear. He tells you, I will come in this manner “The earth will shake and every stone will be split right through”. That’s when I come; that’s the third tear. And every stone is really split, every segment of your spinal column is completely severed in two, and you see them separated by inches, fulfilling the 27th of Matthew. He will come and every stone will be split, and there is an earthquake. You have never felt anything comparable to it. That’s the third tearing.164 ¶20

The fourth one is when you take off the garment for the last time. Because then when it actually comes off, the tunic that is made without seam, woven from the top to the bottom, is your immortal garment. It’s the garment of love, for then you wear the “human form divine” and the “human form divine” is all love. There’s nothing but love.164 ¶21

So, when you experienced as we all [...] day, experienced this past weekend, this horror, may I tell you, the one who played both parts was God. God played both parts. He also played the third part of horror, for there’s nothing but God in this world. And in the very end when the curtain comes down, “God who only acts and is in all existing beings or men” will call us all together—for we’re incorporated into the body of love—and reveal the meaning of the play. And the four acts will be over. The four tears will be over. Then in some wonderful fifth act he will display the purpose of these four acts. For then you and I will be although identified as to face, no loss of identity, but with this radical change of this immortal form, we will play the fifth act. And, oh, what an act! But then we are qualified to play it. We have the garment with which we can play it. We couldn’t play it with these. It takes these, the outer structure, to play this so-called horror of the world.164 ¶22

Now, I am not speculating. I am giving you and sharing with you my vision. I’ve experienced it. But I cannot in any way describe it save in words. I cannot, on this level, do any more than I am doing now—using words to tell you what I have experienced. For if this seems to be a horrible play, then I ask you to believe God played all the parts. The so-called insane part that blew one that we all admired so much into seeming eternity. It’s not eternity. It could be that very moment in time that impact was the tearing of one section of the garment, who knows? For he’s on the wheel of recurrence.164 ¶23

Haven’t you seen where—we go back to 1840—and he elected every twenty years made his exit while in office? Now, we’ve gone beyond the hundred years. Can’t you see the wheel of recurrence? This is now beyond a hundred years. We started back in 1840 with a change in pattern. Not really a change, but to those who had memories it seemed to be a change because memory is so short. If you could go back as Blake went back and he said: “I behold the visions of my deadly sleep of six thousand years.” Six thousand years. Well, what man can go back 6,000 years? If you could, you would see everything, as it is about to appear.164 ¶24

And what is more horrible in this world than to sit in a play in the presence of one who saw it, and who is talking, who tells exactly what’s going to happen? You go to a picture, and all of a sudden someone who wants you to know they saw it before, “The one going through that door, he’s going to shoot that one.” And you don’t know that, you don’t anticipate it, but it comes to pass, and you get annoyed with him. But he keeps on talking about it and he tells the entire play as it unfolds. Wouldn’t you want to hit him over the head? Well, that’s the play, this fantastic play.164 ¶25

But don’t feel yourself a slave; within the framework of God’s play as actors you and I can modify the part, we can change the part, but we are playing a part. And an actor to play a part well must to some extent feel the part that he’s playing, and to the best of his ability he must imagine himself as the character that he is depicting.164 ¶26

And so, I am playing a part. I was cast in this role. I stood in the drama in the depths of my soul and cast lots for his robe, and got the fourth part. So I came into the world playing the part of the fourth and had to play what I am playing. This all goes back and anchors on the one called David.164 ¶27

The earliest manuscripts, but the very earliest manuscripts, know only one ancestor of David and that is his father Jesse. He had no mother. And for this you may go back and search the Encyclopedia Biblica, the most scholarly work on the Bible to date. They say, as far back as we can go we can find no ancestor of David, other than his father whose name was Jesse. Furthermore, they say, in the earliest manuscripts there are only four brothers and he was the youngest of four. Others are mentioned as brothers but not named. And in scripture unless a thing is named it doesn’t exist. And so, there could be seven brothers, as they’re told, and eight brothers, as they’re told, but they must be named. Only four are named and the youngest of the four named is David.164 ¶28

“So tell me, whose son are you, young man?” And he answered, “I am the son of thy servant Jesse the Bethlehemite”. And Christ is made to say, I came not to serve, or to be served, “I came to serve, I came as a servant”. “I am the son of thy servant Jesse the Bethlehemite.” And the word Jesse is I AM. The word Jesse means Jehovah. Jehovah comes not to be served but to serve. Well, who serves but the actor who is playing the part, playing all the parts.164 ¶29

And, the one who discovered this father… as we are told, and David brought down the giant. Having brought down the giant, the promise now must be fulfilled. And the promise is: “That he who brings down the giant, the enemy of Israel, I will set his father free in Israel”. Well, who is the father? The father is Jesse. The father is Jesus Christ—that’s Jesse. And so, suddenly he looks and he calls you Father. There is only Jesus Christ.164 ¶30

So we go back, your rebirth, the unveiling of the works of God in you, is through the resurrection of Jesus Christ from the dead. The only one who is resurrected is Jesus Christ. So when you are resurrected, you are he. There is only Jesus Christ.164 ¶31

You too will say in the end, as you will say this night when you read all the papers, as you saw the TV, “Father forgive them, for they know not what they do.” He knew no more what he did driving in the open car than he who fired the fatal bullet, and the other one who fired that bullet; and you and I, on this level, will speculate and do all kinds of things, and it was all a play.164 ¶32

You go tonight and you see Macbeth. And sitting in the audience stirred by the emotion of the play when she wants that spot rubbed out, and you in the play crying because of what she has done and what she prompted her husband to do, you hope it will never in eternity be wiped out. You hope that spot remains on that hand as a reminder of her violence, the horrible ambition that resulted in this innocent murder. But the curtain comes down, and you really don’t want that spot to remain if you know she’s a grand actress. You only want it to remain on the part she played, but not on the actress who played it. But while you’re carried with emotion you want it to remain.164 ¶33

Well, in this wonderful play of ours you want this one snuffed off and that one snuffed off, and all these things, just because we don’t know it’s a play. But I’m telling you from my own experience this is a play, the most glorious play that God could conceive. And the purpose of it was to create in us an immortal structure, the human form divine. And the human form divine is all love, there’s nothing but love.164 ¶34

One day, I prophesy, everyone in this world—the insane today, the imbeciles today—all will play all these parts. But one day, not be playing these parts, and be brought into the presence of infinite love. He will embrace them, incorporate them into his body. And in the end, when the curtain comes down and the play is over, everyone is wearing the human form divine. And everyone will have the heart of mercy, everyone will have the face of pity, and everyone will be wearing the dress of peace. But the form itself will be the human form divine, and that form is infinite love.164 ¶35

So I ask you not to despair. I know tonight the whole country is disturbed—maybe not tonight but certainly last night—and wondering. And so to repeat Blake: “Do not let yourself be intimidated by the horror of the world. Everything is ordered and correct and must fulfill its destiny in order to attain perfection. Follow this path and you will receive from your own wonderful soul an even deeper perception of the eternal beauties of life. You’ll also receive an ever increasing relief from that which now seems to be so sad and so terrible.”164 ¶36

You will. You’ll suddenly awake from it all and you will see the reason behind the play, and you will allow it. Although the face will be yours forever and forever, the form by this horrible play is transformed into the human form divine. And that form is infinite love.164 ¶37

But in the meanwhile, use God’s law. Use it to create and modify all the things in this world. Create things you want and cushion the blows of the play. Because, like actors you can play it differently—the same play, same part, but you would play it differently—without the blow that would be the inevitable blow if you did not use God’s law wisely. The play, the part I’m playing using this law and play it wisely, everyone can do it. And you play the part wisely when you use your Imagination lovingly on behalf of yourself and others. That when you hear the most horrible story, you revise it. When you hear anything, you revise it. All that is allowed within the play; it does not change the outcome of the play.164 ¶38

God planned everything as it has come out and as it will be consummated. As we are told in the 14th of Isaiah, “I have planned… that which I have planned shall stand, and my purpose is forever”. I have planned it just as it is and my purpose is forever. No one will change it. You read it carefully and you will understand [...].164 ¶39

But in the end, when the scaffold comes down and the building is revealed, I just can’t tell you the glory of that building, for it’s the glory of God. I can’t tell you what it is to wear the garment of love, and yet, this remains until the final tearing. There are four tears and no one gets the fourth tear until he makes his exit from this world, then comes the fourth one.164 ¶40

All these other things appear, like the dove, and all these things that are part of the eternal story, they all appear to show you how true the story is. But the fourth tear, when the garment is torn into four parts, and then others will cast lots for the untorn garment to play that part. For the fourth one is the one who comes through the door. And maybe tonight you may be that fourth one. I cannot in any way determine who will win the garment, but God knows exactly how he is unfolding this fantastic drama [...].164 ¶41

So you read it carefully. Only one relative and the relative was father, born without a mother, begotten of God, begotten of the spirit and not of flesh and blood. And the being begotten is beloved, David. David is the one, the second tearing of the garment. And when the garment is torn a second time, it exposes David as the Son. David looks and he calls you Father, and then you know. That’s the second tear.164 ¶42

And then comes the third tear and your departure from Egypt, where in the most fantastic way you can take the imprint of God. Because only if you are in the state of molten gold can you take the impress of God. And so, we are taking the seal of God. But you can’t take the seal that comes sealed upon wax or upon clay. But then wax or clay must be in a molten state to take the impress; and so you see the gold, and you are it. Then, suddenly the gold becomes serpentine, and up it moves, up the shaft of what was formerly split. You move up the shaft of your own spinal cord and here you take the impress upon the face of God.164 ¶43

But God dwells in Zion and Zion is your skull, and it’s in there that you go. You make the most tremendous effort to get out. But you don’t get out. You just press into that skull and take the impress of the face of God… yet no loss of identity. But you’ll wear forever the form of God, without loss of identity. As you are told, “From John the Baptist till now, the kingdom of God has been preached and everyone who enters the kingdom does so with violence”. And may I tell you, you’ve never known such violence in your life as at that moment in time when you move up with a power that you’ve never felt before.164 ¶44

But that power pushes into that seal and you take the face of God. But it will not be unveiled to you until the last tear, which is the taking off of the garment. So what you have inherited, your heavenly state cannot become actual or is, at least, not fully realized by you so long as you still wear this, waiting for the last tear.164 ¶45

And then the garment is torn, as you are told, into four parts, and you’re clothed in that seamless robe, wearing, without loss of identity, the human form divine. Now, let us go into the Silence.164 ¶46

The next subject, you may find it a little bit spiritual. I do not apologize for it, for I always believe that whatever is most profoundly spiritual is in reality most directly practical.1161 ¶1

But the open the Bible, we are in the midst of mystery. It’s not secular history, it’s sacred history. As the full review of individuals who lived and walked the face of this earth, it has all the view of you. Within all the sacred of beauty. But when Paul says, greatly indeed he confesses, it is the mystery of our religion. Do not mean a matter to be kept secret, but a truth that is mysterious in character. If you do not know this and you haven’t had the vision of never experiencing spiritual faith, you are as misled as many church-works in the area.1161 ¶2

There is a book today that’s very popular, which is rooted in a myth. It’s a Christian, which is rooted in a myth. It’s a Christian, which is rooted in a myth. It’s a Christian, which is rooted in a myth. It’s a Christian, which is rooted in a myth. It’s a Christian, which is rooted in a myth. It’s a Christian, which is rooted in a myth. It’s a Christian, which is rooted in a myth. It’s a Christian, which is rooted in a myth. It’s a Christian, which is rooted in a myth. It’s a Christian, which is rooted in a myth. It’s a Christian, which is rooted in a myth. It’s a Christian, which is rooted in a myth. It’s a Christian, which is rooted in a myth. It’s a Christian, which is rooted in a myth. It’s a Christian, which is rooted in a myth. It’s a Christian, which is rooted in a myth. It’s a Christian, which is rooted in a myth. It’s a Christian, which is rooted in a myth. It’s a Christian, which is rooted in a myth. It’s a Christian, which is rooted in a myth. It’s a Christian, which is rooted in a myth. It’s a Christian, which is rooted in a myth. It’s a Christian, which is rooted in a myth. It’s a Christian, which is rooted in a myth. It’s a Christian, which is rooted in a myth. It’s a Christian, which. And the issue is a glorious one. It’s a Christianity that is rooted in a myth, an animist, that no longer has application to modern scientific man. But he calls upon the Christian church to strip itself of much of its traditional doctrines, such as the incarnation of Jesus. But this is a Christian, one who is in control of so many who are needless in the Church, but he’s never held his grace. He knows his love of the Christian mission, and seeing him through these secular eyes, he does not dissent.1161 ¶3

Tonight this object is my husband. This is taken from the 54th chapter of the book of Isaiah. The New Testament interprets the old, not the other way around. So here we speak of my husband, and this is the quote. Your neighbor is your husband. The Lord’s host is his neighbor. The Lord calls you as a brother, for sin and greed in spirit. For a weak moment, the Lord will suit you, for He will accomplish and gather you with great protection. For a moment He will be pleased with you, for with everlasting love He will have compassion upon you, says the Lord, your Redeemer.1161 ¶4

And if he’s the husband of thy wife, well then, she is his wife. This is a request to every child born a woman. Your neighbor is your husband. For this is a great mystery. To understand it, we must pass the Scriptures, and we go back to the very first use of the word. The word translated husband is the Hebrew ish, defined in the second chapter of Genesis. And there it’s translated man, with a huge big capital. A man was to meet his father a lover, a meek boy, unclean to his wife, until they become one flesh. One flesh.1161 ¶5

So this is the man who’s spoken of, who is the Lord. When you see it, when you understand the story of Jesus Christ, these new chastisements are the son of the sleep of death is past, and He goes on to be evil until He fuses with us, and we are one. It is God’s purpose to give Himself to man, but I am a woman. I am a woman. I am a man. I am a woman. I am a woman. I am a woman. I am a woman. I am a woman. I am a woman. I am a woman. I am a woman. I am a woman. I am a woman. I am a woman. I am a woman. I am a woman. I am a woman. I am a woman. I am a woman. I am a woman. I am a woman. I am a woman. I am a woman. God, that’s the soul. The guardian soul enters this door. All of us, if those who enter, but may some get very good in visions of eternity, to bear a wing and see Jesus and to read God’s life that the females are over-drawn. It’s my mother, this daughter of pleasure and love. This is the linen cloth she wore for me. And darning shall be in her guest door, this daughter, when I enter. And I am the one who is the most powerful, the most powerful, the most powerful, the most powerful, the most powerful, the most powerful, the most powerful, the most powerful, the most powerful, the most powerful, the most powerful, the most powerful, the most powerful, the most powerful, the most powerful, the most powerful, the most powerful, the most1161 ¶6

I must read the story of one. For the story of Jesus is an apt example, the most audacious promise of what one day will really be the experience of the believer. So you and I shall bestow as it falls on the ground and ground a receptive story. So you and I have chosen a stone. Does it fall on ground or ground, or receptive soil? The soul goes forth itself, and he sows the word, the message of salvation. Can some hear it? I believe we have kept it, believing all things are possible to God. Others hear it, and I forbid rejections. That is a myth. The strange energy that has no basis whatsoever in this modern scientific age. Others hear it and nothing is it, but the cures of the day are greater than their faith in extraneous.1161 ¶7

But there are a few of us who care, and we are quite willing to go through fear for the fulfillment of that promise that God will give himself to me, and so completely he will I am the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the night. It was one moment in time the world was planted, and great, in kindred of God. God revealed it, and then it grew in secret.1161 ¶8

For he who began a good work in me, he promised he would bring it to completion. But the day of called Jesus Christ. But what is that day called Jesus Christ? Well, I was thinking. Because you watch me, two, three, three, scratch from the page, the incarnation of Jesus. Because he doesn’t know his mission.1161 ¶9

Of one billion Christians in the world, one percent is really do know the mysteries. That his little child was born two thousand years ago in some strange and neat manor? That’s not the history. Christ himself has installed the word Jesus is Jehovah. If I certainly knew it, it would be somewhat glory above me, Jehovah, glory above Shinnahim, and there’s a completion for Shinnahim after Yahweh, but the core of the word moved is Yahweh. And the word he is Jehovah says, as we are we are told by the Lord your God, the Holy One of Israel, your Savior, and the Messiah’s miracle of Jesus, your Savior. It’s the same thing. Call on us.1161 ¶10

Aiming desperately at human stuff and becoming the dreamer of that thing. And all things are possible to man if he knows who he’s dreaming. And all things are possible to man if he knows who is dreaming, but all things are possible to God. If I know who the real is, my own wonderful human imagination and that is Jesus Christ.1161 ¶11

Are you ashamed, embarrassed, decreed of any? When I speak from experience, I am not theorizing. It’s where this one begins to stir within you, and has held his wisdom. The word risen, the unique, where you will find in the concordance, the biblical conc, it means to awaken, to rise from sleep, come to grave. That’s exactly the experience that you have. When that moment in time comes for you to begin to awaken and you do awaken, you have no feeling that you are dead. You are asleep, and the only thing that conveys death to you is where you are when you open. You are in a cell. You are in a grave under great racial power. And you know even the truth. That’s the only thing that conveys to you a feeling that you must forget.1161 ¶12

And then you come out of your skull, just in the manner that a child is born, to find a single one less in the form of a little innocent rat who’s loved and cherished, and he will take from them appreciative praise, and they will say, Oh, what a wonderful thing you have done! And you will be blessed with a child, and you in the form of a little innocent rabbit sloth in pelvis, and he would take from the fish his face, that secret sign of being salvation. And may I tell you, it is everlasting, you do. That child has ever longed, if you will, to symbolize your birth, your resurrection?1161 ¶13

And let us turn to the first act, which is the act of the resurrection. If you go in the chapter of the book of John, there is a conversation between a woman called Mara and the one called Jesus Christ. It isn’t very clear to you, but let me remind you, it is not sacred history. This is sacred history. For our evangelists were not just fighting in vaince and things of the past as historians. Their desire to pass on the message of salvation as teachers who themselves experienced salvation is not a secret. They are not just the ones who are saved by the Holy Spirit. They are the ones who are saved by the Holy Spirit. They are the ones who are saved by the Holy Spirit. They are the ones who are saved by the Holy Spirit. They are the ones who are saved by the Holy Spirit. They are the ones who are saved by the Holy Spirit. They are the ones who are saved by the Holy Spirit. They are the ones who are saved by the Holy Spirit. They are the ones who are saved by the Holy Spirit. They are the ones who are saved by the Holy Spirit. They are the ones who are saved by the Holy Spirit. They are the ones who are saved by the Holy Spirit. They are the ones who are saved by the Holy Spirit. They are the ones who are saved by the Holy Spirit. They are the ones who are saved by the Holy Spirit. They are the ones who are saved by the Holy Spirit. They are the ones who are saved by the Holy Spirit. They are the ones who are saved by the Holy Spirit. They are the ones who are saved by the Holy Spirit. They are the ones who are saved by the Holy Spirit. They are the ones who are saved by the Holy Spirit. They are the ones who are saved by the Holy Spirit. They are the ones who are saved by the Holy Spirit. They desire to pass on the message of salvation as teachers will themselves experience salvation.1161 ¶14

We are not historians. We are men who are describing this strange supernatural gene that began to awaken in men. So in this conversation, Martin makes the statement that you not have this, God not without a plan. She said, I am the resurrection, I’m the life. He who giveth me, doth he die? Yet he shall give. Do you give me this? I believe you are the cross, the Son of God. Listen to it now. He who is coming into the world. That’s the translation from the Greek. It’s in Jesuitism, it is this, or that Greek passage, he who should come to the world. For what I say, he who should come into the world, or he who is coming into the world, it implies he is not in this world.1161 ¶15

So here I am at the resurrection, and the life, the clarity, yes Lord. I believe in the post of what she believes, and then came from the note, he who is coming into the world. Yes, it comes in, in you. Not something of the outside. It’s truly its turn to man. And then the one who tells the story, the storyteller, disappears. As we have now experienced, so have you, that I will wait. And so the great storyteller tells the story of salvation, and the great story teller tells the story of salvation and becomes invisible to man. He who dwelt among men now dwells in man. He dwells in man so man can’t see. And he’s looking for him to come from the outside, hoping in some strange way to see him come in the clouds. And we’re all looking for a second time for this being on the outside. Now the story was told to man, and the story now becomes invisible because it takes up presence in man. For his name is I Am. I am the Savior. That’s my name forever. And by this name I must be known throughout all generations. And I am the Lord of all the nations. I am the Lord of all the nations. I am the Lord of all the nations. I am the Lord of all the nations. I am the Lord of all the nations. I am the Lord of all the nations. I am the Lord of all the nations. I am the Lord of all the nations. I am the Lord of all the nations. I am the Lord of all the nations. I am the Lord of all the nations. I am the Lord of all the nations. I am the Lord of all the nations. I am the Lord of all the nations. I am the Lord of all the nations. I am the Lord of all the nations. I am the Lord of all the nations. I am the Lord of all the nations. I am the Lord of all the nations. I am the Lord of all the nations. I am the Lord of all the nations. I am the Lord of all the nations. I am the Lord of all the nations. I am the Lord of all the nations. I am the Lord of all the nations. I am the Lord said to you, that’s my name forever, and by this name I must be known throughout all generations, for those who say I am not. But you really were something other than this, Jesus.1161 ¶16

So may I tell you to condemn this sin, this lack of faith in I am he. He is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one of Jesus Christ in the scriptures, he himself will explain it. And when he explains it all these days, he is now the subduedist, and he’s not his story to come from above, for he came from within. That’s where we enter into.1161 ¶17

God himself gave the gospel, the human style, unnamed out in the early grave of man, in visions of eternity, and let your visions be dreams, though they be night dreams or day dreams, these are the visions of eternity, until you awake. And that long stretch will last six thousand years. When it comes to an end, he will say like this, Why behold the visions of my hazy dream of six thousand years? To cast me at unwise foot like a serpent of precious stones in gold. And in this is what’s going on here. With his words, but he did not use his words, you will know and you will see the blood of God, his golden victory blood. And this is what you will say, I know it is myself. And then you will cry out, O my Creator, I am a leader. Your maker is yourself. And as a humble leader is all, we all dreams renew until you become one. Not you, one, but you will say, I know it is my very self, or my divine nature and nature.1161 ¶18

And then you, fused with the this great character, this supernatural being, this sheep character in the crowd, of the divine descent, and I say to you, for that’s wrong, descends to the level of heaven, and in descending has to die as God. But this is the great mystery of life through death. He died by becoming dead, and breathed death’s water, and breathed for six thousand years all the horrors of the world. And when the world is finished, when the world is complete, in that, the fusion is finished, and the word is complete. Amen. Confusion is taking place. They are doing more. He is broken under the wall of position, and they are still one new man, and you are the one new man. And then you see the very God who will save you, you fuse with it, and as it, up you go, right into the ascended state. Life-hands and missions.1161 ¶19

Don’t try to bring it down to this level to explain it to the secular mind. You can’t do it. Or that mind being a portal, or visual declawing soon of the church building, or the way home, I know that there is no other way. I know that there is no other way. I know that there in store for the believer. I know the joy, because you reach the very end of the journey here. Those who have not experienced, I would say, realized it, who have experienced it, they who are experiences that make the things in prayer only to be restored to life as it is, only to die again. We go over and over and over until this experience takes place. That is told us in the Dreadless chapter of the book of Luke.1161 ¶20

So they asked him a simple question. Who asked the finest of the day? They were called Sadducees. They did not believe in the resurrection any more than the finest of the day. They can’t lie even in the supply of the great. They only find the soul. By any instrument that makes them alive, so as far as they’re concerned, it doesn’t exist. There can be no resurrection. So knowing there is no resurrection in their mind, they ask the question, is there a way to find the soul? And the answer is, there is no way to find the soul. There is no way to find the soul. There is no way to find the soul. There is no way to find the soul. There is no way to find the soul. There is no way to find the soul. There is no way to find the soul. There is no way to find the soul. There is no way to find the soul. There is no way to find the soul. There is no way to find the soul. There is no way to find the soul. There is no way to find the soul. There is no way to find the soul. There is no way to find the soul. There is no way to find the soul. There is no way to find the soul. There is no way to find the soul. There is no way to find the soul. There is no way to find the soul. There is no way to find the soul. There is no way to find the soul. There is no way to find the soul. There is is a place of the living. The living is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who1161 ¶21

And he said, I will give you a child, and you will have a child. And the child was married. If he has a brother, the father shall marry him, who will to raise up his children for him. For there were seven brothers. The first one was married, and he died leaving the hospital. And the second took her, and he died leaving the hospital. And the third was under frozen, finally seven married. And they died leaving no child. And then she, the woman, died. And the third was married, and she died leaving no child. And the fourth was married, and he died leaving no child. And the fifth was married, and he died leaving no child. And the sixth was married, and he died leaving no child. And the sixth was married, and he died leaving no child. And the seventh was married, and he died leaving no child. And the sixth was married, and woman, had a child. Whose wife is she in the resurrection?1161 ¶22

The very mind that is not believing is a catch question, but as you know, it came on under spot. But this is the answer that comes from the supernatural being who devised the entire realm for the divine purpose of doing himself to us. And his answer is this. You do not know the scripture. For the sons of his age agreed to be better translated, the Lord of hate and our home. But our Bible uses the words, married and died the one in marriage, which means our procreation and birth. But it’s far better, if you understand it better, if you would say the sons of Israel, they are procreate and they are born. But those who are come to work, to obtain through fatigues, to the resurrection from the dead, they are neither procreate nor are they born, for they cannot die anymore. They are now sons of God, sons of the resurrection.1161 ¶23

For that implies that all other than the resurrected must die again. So when someone dies for them and has not been resurrected in that manner that I tried my best since that moment in my first life to take over, they are restored to life, and they are in a world just as Venus is. Solidly meaningful. Yes, they marry their children. They procreate their children, and they die their children. Just like Israel, just as well. It’s all a problem that we have here in the world. So the redemption is to be redeemed from this age.1161 ¶24

There are two ages of hope now in Scripture. The songs of this age, the songs of the last age, and the songs of the future. And the songs of the future. And the songs of the future. And the songs of the future. And the songs of the future. And the songs of the future. And the songs of the future. And the songs of the future. And the songs of the future. And the songs of the future. And the songs of the future. And the songs of the future. And the songs of the future. And the songs of the future. And the songs of the future. And the songs of the future. And the songs of the future. And the songs of the future. And the songs of the future. And the songs of the future. And the songs of the future. And two ages spoken of in Scripture, the songs of this age, and thenceforth comes the worthy to attain that age, and that is the age of the resurrected.1161 ¶25

So how do I know this song when all of a sudden all of this energy begins to unfold in me. If it unfolds in me, then I know I am He. That’s the only love of hell that was succeeded in His birth, whose purpose was to give Himself to me, as no one would want others to do. God is the only God. He is the only God. He is the only God. He is the only God. He is the only God. He is the only God. He is the only God. He is the only God. He is the only God. and you bear his name, and his name is I Am. For it’s happening to you. I am the blood, and I am the blood. I’m your Father, and I say to you myself, I know it is myself, for my divine creator, I’m reading from. For my creator is my name, and my maker is my husband, and my husband hath given him thine keys to me, and to refuse became one. No, he became one. Then, his stress gathered fear. The whole vast sea from which He was born to be, and He started with the resurrection. Move from there to the earth through the lies, together with the infant. And then He brings this into being, and He seems to start a new title. We’ll come to realize that this is the most powerful, of all the unbending of images, the discolouring of vision.1161 ¶26

I have gone on TV with ministers, the parents, the reacting of the family, nothing disturbs them more than when I get the statement that it takes a failure to reveal to the individual that he is God of the Father. Yes, how do you say that? Do you not know that you are the Christianity that is in this time period? Are you a revelation? Or is you a target in your targets? Your target is provided for by Jesus, you can be informed. in your authorities. You have taught it this, but I have corrected you. You have been mis-informed.1161 ¶27

It takes David to reveal you to yourself as God the Father. For the last revelation of the character of God is followed. For we find in the second Psalm the statement made to David, Thou art myself, today I am devoutly. In the 89th Psalm, I have found David. He has cried unto me, Thou art my Father, my God, and Thou art my salvation. And you have found David, and he is He is calling upon you. He is calling upon you. He is calling upon you. He is calling upon you. He is calling upon you. He is calling upon you. He is calling upon you. He is calling upon you. He is calling upon you. He is calling upon you. He is calling upon you. He is calling upon you. He is calling upon you. He is calling upon you. He is calling upon you. He is calling upon you. He is calling upon you. He is calling upon you. He is calling upon you. He is calling upon you. He is calling upon you. He is calling upon you. He is calling upon you. He is calling upon you. He is calling upon you. He is calling upon you., as he calls you God, that he was the one who was suffering. Because God gradually beats himself with you. And that woman when he gives you David, he gives you God. And he is the father of David.1161 ¶28

David has no mother. No mother is made. Not in the ancient scripts. Modern translations provide a secular interpretation, and so there will remain a model of David, but not in the ancient scripts. He has no model. The one my son today has begun with. David’s flair is his youth, and David’s symbolized, you know what? the whole of humanity, personified as a single youth. So when we are told, he put eternity into the mind of man, but he put it in such a way that man could not find out what God had done from the beginning to the end. And that word, eternity, is a Hebrew word, od, which translated the world, the world, to the mind of man. But the new translation in the Revised Testament calls it eternity. For the Hebrew thought, history is composed of all the generations of men and their experiences, all views into a single law. And this very law, in which all generations of men have heard their scream, they call eternity. They call it God.1161 ¶29

So, David, this single youth is the consolidation of the whole of humanity. And it stands before you, and you are the father of humanity. And it stands before you, and you are the father of humanity. For God is, and if He seems to bring Himself to you, He can hold back one little bit, so He is the father of humanity. And all the other personified as a boy, and the boy comes and calls you father. Then He is in great distress to give you Himself, as we have told you in the Biblical Scriptures. He spits the content of the temple, which is your flesh, and then your own God, not the God of doors, and the God of doors, and the God of cars, but your own precious God, the divine God. And you get it right up into the temple through the curtain of the flesh.1161 ¶30

And then comes the final. That is when the whole world is sealed. And that’s the descent of the devil. And the devil descends and smothers you with affection. And as he smothers you with affection, the world is finished. For that is the descent of the Holy Spirit in the form of a death. And the ring that is present is the ring that is worn now at the very end of the John. There are four different endings in the four Gospels, and John ringed the deepest when he breathed the power, and he said to God, Receive the Holy Spirit as you breathed the power. But the Holy Spirit comes and dies as a devil. And the sense of love is in awesome change, remember, and as small as you, it is.1161 ¶31

And so I tell you that no one will swing you on the truth of this great story. It’s all told in the Old Testament as the foundation. And the new is the interpretation. You can’t separate it. There would be no new without the old, and the divorce of the old from the new, we would have no new. We would have no foundation. So the Old Testament is told in the foundation foundation system and the needs of the Egyptians. And you told the prophets who prophesied that the coming of this strange supernatural being really required what personal time is being given by this strange god, as they were inspired by the Scripture. But they were told that time is not huge. So until the time came, no one could foresee how the moon would look. And the look of this wonderful mystery in the cross-strait was so different from what had totally seemed un-experienced in the Red Descent. I know myself, I could never have envisioned what would happen before it did happen.1161 ¶32

So here I was, little bit worried about the future. I was worried about the future. I was worried about the future. I was worried about the future. I was worried about the future. I was worried about the future. I was worried about the future. I was worried about the future. A friend of mine in L.A. has been coming to my meetings for the last few years. He doesn’t wish for one. I may not like my age. I’ll be sixty-one my next birthday, and he is fifty-four. But here about five months ago came the birth of the child. For like all we knew the world, what brought the child out is a single-handedly-made miracle. I have a niece who had three caesarean operations, which is normal. She made their fate up, surely, for a caesarean is not a normal or natural birth, but it can be a natural birth. I have a niece who had three caesarean operations, which is normal. She made their fate up, surely, for a case’s error is not a normal or natural death, but you can bring forth the child. If he has three chapters that are aligned in order, the others will come in another manner. So I cannot say it must matter. In this and this order, no. For this needs someone, not the lunch. He thought he was going to be saved. The meaning is in one person being. You can’t just fight it. It’s meaning because the word being and spirit are the same in both Greek and Hebrew. So you can use the word spirit, or you could use the word a-win. And so, he used the word a-win. Sometimes he used the word spirit. But in my own case, it’s a-win.1161 ¶33

But he felt a-win, clearly in his own being. And he thought, what’s happening? I do not know what a stroke would be like if I had one. But I do what a stroke would be like if I had one, but I didn’t have a stroke. I was easily in great trouble, and this kept on for hours. He got up, went outside, got in his car, drove down to the well sunset, and for the longest walk through the wind, he still couldn’t leave his spot. And he can’t see it, but he can move on. So he came on back, and over, he broke into the area. And he started up the stairs. He was a lovely fellow. He was a good boy. He started up the steps to his home. When he stopped, there was something caught on his head. And he jumped forward and screamed out, My God! And there was a little rock in his coffin. He said, I wouldn’t turn around. I knew there was a sea of water. I knew there was a sea of water. I knew there was a sea of water. I knew there was a sea of water. I knew there was a sea of water. I knew there was a sea of water. I knew there was a sea of water. I knew there was a sea of water. I knew there was a sea of water. I knew there was a sea of water. I knew there was a sea of water. I knew there was a sea of water. I knew there was a sea of water. I knew there was a sea of water. I knew there was a sea of water. I knew there was a sea of water for I knew that I would see what I was holding. It was so objective of me to move. I didn’t see how anyone could understand what I had in my hand. So I walked into a room still holding an e-w wrapped and swaddling jokes.1161 ¶34

Four and a half months later, who beamed the engines upon him, and he sprung in. He now remembers now what happened with both of the children, not knowing the monstrous technology. And suddenly, as it began to subside, there in his throat stands this David of the different faith, who calls him by his own name. This same Paul of the region, same Paul of the world, has happened to me as I’ve told Michael.1161 ¶35

So I say, yes, tonight I am the one who can come forward as a witness to the fool without doing it. But I know that there is one in this world who has heard the story and accepted it, who will give birth to that child, who will discover babies, who will sing as the blood of God, and refine the doubt to dust descending upon us. It’s everywhere.1161 ¶36

So don’t try to tell us it’s on this level, because it makes sense. It has nothing to do with this world. This is the world of death. But Mary will not believe him. He thinks this is the world of the living, and this is the world I’m living in, and this is the world I live in. Everything here is pretty dead.1161 ¶37

And there are moments when I came into a room and knew if I were to rest something within me, I felt that everything would stand still. I did, and this will stay. The The portion of Paul, in our concept of gravitation, is true, but the words have not fallen. And the leaf fallen fell not. But I can see the wreaths falling and walking out when I arrested R ones in front of their knees, not in due reaction of competing with the sea, but a plan by the ship aboard, test-finding and stationing in space, and that actively in need was arrested. But when I released it, food, and the dying died. All the things became much more aggregate, and the power was not there. It wasn’t in me. So that I tasted, I maintained the power of the ancient power. That’s the energy, the power of the and I will exercise in damage called energy in the resurrection.1161 ¶38

So here, believe the story as suggested in the book of Isaiah and fulfill in the story that Jesus Christ. Your child is the groom and will be the bride. But the groom, in fact in the second chapter of Genesis, must leave everything and leave to his wife until they become one, because God is one. When he was asked what the the Lord of the heavens. And he said, I will give you a name, and you will be called the Lord of the heavens. And he said, I will give you a name, and you will be called the Lord of the heavens. And he said, I will give you a name, and you will be called the Lord of the heavens. And he said, I will give you a, you and I will be one. For I will give you the Father, and my Son, and my Holy Spirit, and my Holy Spirit, and my Holy Spirit, and my Holy Spirit, and my Holy Spirit, and my Holy Spirit, and my Holy Spirit, and my Holy Spirit, and my be one, for you will be the father of my son, and my son will be your son, and all will be one, and yet without loss of an individual.1161 ¶39

So when you leave, you may fight, extract, demean, persist, but don’t try to kill it to make them fall till your sunset on this earth is not written for this level. It’s written as a hook that man must lay in stretch of the circle and believe the most incredible story in the world, That God, to God, unknowingly, made us so alive, we will wake one day as God. That God becomes man. That man will become God. That’s the most incredible story in the world. And yet I tell you, it is true.1161 ¶40

So do try it. Well, try true. So you try it. Well, try it. Do you accept it? I would show you. So, fear me. Upon this grace that is coming to you, at the reparation of Jesus Christ. Don’t be afraid of any children. Jesus Christ is your only God, who comes to you in graduation. That’s Jesus Christ. He’s our only angel, this world. Listen to these words. He’s our only angel, this world. He’s our only angel, this world. He’s our only angel, this world. He’s our only angel, this world. He’s our only angel, this world. He’s our only angel, this world. He’s our only angel, this world. He’s our only angel, this world. He’s our only angel, this world. He’s our only angel, this world. He’s our only angel, this world. He’s our only angel, this world. He’s our only angel, this world. We have been united with the enemy through their death like this, and the death door must be in the sky. We have been united with the enemy through their death like this, and the death door must be in the sky. So here the death is over. We have been united with the enemy through their death, I guess, and the death’s door was filled with stone. And therefore we now know that if we are united in this death, we shall be united in this resurrection. And the resurrection is in us one by one, as the resurrection. There is only Jesus Christ, the Redeemer and Master, the resurrection, for you and I. Don’t be ashamed. You are. And though you be fed, you are the being of Christ Jesus. And Christ Jesus, under the hope of our love, has no room for truth. Though he simply be unfolding in the interpretation of the great mission as described and given to us in the Old Testament. And that is going to the silence. The new world. Amen.1161 ¶41

Are the words of the king as that of the Word. Yes. It doesn’t require a form of commandment. No, it does not imply that of form. He who can have a good word in you, He will bring it unto you. It’s a gift. It’s not a burden. It’s completely unmerited. Because unmerited, no one can have it. It’s grace. And grace means God’s gift of himself to man for his sins.1161 ¶42

I’m not saying that you should be afraid of the devil, but that you should be afraid of the devil. I’m saying that you should be afraid of the devil. I’m saying that you should be afraid of the devil. I’m saying that you should be afraid of the devil. I’m saying that you should be afraid of the devil. I’m saying that you should be afraid of the devil. I’m saying that you in the translation of the book. So I use many vials to satisfy my eating towards the passage. After all, we are a little disarranged, for we don’t speak the tongue, but we are to be So what the word birth in what I call the latter would be an algebra, another higher level. So what the word birth in the latter would be an algebra, another higher level. So what the word birth in the latter would be an algebra, an alphabetic, an idea of knowledge. You take that single little message, which is true to so many people, who by taking thought of the history of all things are possibly correct. As for besides, the brain in certain translations say, who by taking thought can add one to this station? Well, that was something all things are not possible, you know. No, the modern translation is a revised standard way of it. They say, using space, they use time. But they say, who by being anxious can took everyone on to this land of life. The lesson in telling the interpretation of their weak message. No one, not one of me, I do not know what was the intention of the author when he wrote it. I know time would mean the Old Testament. It’s the reason that Ecclesiastes is. It’s the time to be born. Time is a job. Not a great play. It’s the time to make your reasons for your haste. Not a play.1161 ¶43

You might be given certain dreams of interpretation, and you’re on the stage, and do certain things with the power, but you’re not, to enter unaccutiousness.1161 ¶44

And so, the KCSE did not allow us, for one longed to believe that any scientist would prolong your life, in spite of the pain to the contrary. The claim that today we have moved on from our understanding of diet, that living in a manner isn’t a a liberal, that belongs to this age, this section of time called the church’s essence. But, when you see it, the 16th century has not ceased to be, because to us in the 20th century, it is still taking place, and this will always be changing for us. So the fear is closed, as what is said by St. George, challenges and that’s what enthusiasm tells us. These are the things that we deserve, saying this is new. This has been already. The age is past. But there’s no remembrance of former things, nor shall there be any remembrance of things to come out among those who have come later.1161 ¶45

The world, and the world is a place of the divine. And the divine is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one1161 ¶46

And the dietitians would know all about it. They’d read the ocean in the morning, at least fifty-two, have a good heart attack, or eat something else. And they’d know curses about it, something they could eat. I was a little boy. I was a little boy. I was a little boy. I was a little boy. I was a little boy. I was a little boy. I was a little boy. I was a little boy. I was a little boy. I was a little boy. I was a little boy. I was a little boy. I was a little boy. I was a little boy. I was a little boy. I was a little boy. I was a little boy. I was a little boy. I was a little boy. I was a little boy. I was a little boy. I was a little boy. I was a little boy. I was a little boy. I was a little boy. I was a little boy. I was a season, you could put any tax that it wouldn’t be a month. When you’re a year old, you’re a year old. You’re a year old. You’re a year old. You’re a year old. You’re a year old. You’re a year old. You’re a year old. You’re a year old. You’re a year old. You’re a year old. You’re a year old. You’re a year old. You’re a year old. You’re a year old. You’re a year old. You’re a year old. You’re a year old. You’re a year old. You’re a year old. I went to all the doctors who took it. And yet, you can’t seem to commit. He drinks anything on his stomach. He eats anything and he can’t see the killing. He drinks anything that was strong. He eats anything, and he can’t seem to die. Because when he has it in him, the killing happens.1161 ¶47

No, no. That music, 6,000 months, he did say, played six or six. I behold a vision in my day just equal to 6,000 years. So I see the present past and future, 6,000 years. I proclaim, as far as a man goes, very clearly, that I am the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one I see the present, past, and future, six thousand years, like a plane as far as a man goes, where he has to dream the dream of life, while the work is being done with it. For that same old wish remains a prime wish, let us make it happen. In our age, that’s the decision. And so, as Stuart should go on, to that man, in his image, That’s the decision. And so, as though it should go on, the dead man in his image, but he cannot give himself to a man that is not his image. So he has to compete it and to get it. So be ye perfect, as your Father in heaven is perfect for you all. When that thing is in, by a God the Spirit of God, he is choosing himself. He is like a seed. To be a precious piece.1161 ¶48

The evolution in the appearance of man, yes, but hold a field of it, a little hole. Today we use a tractor to do it. It’s the time that a man can turn around and go horse to river. But then he evolves. So now the means of doing anything are apart. There’s a sailboat, there’s a steamboat, and then the ears of man we can see the evolution. But there is no evidence, it’s a thought that has been taken, that a bird was any thing other than a bird. But don’t all these new brains miss? And birds are meant to do an astounding as their deed is far that as man can know, he can find where a bird goes down, or that a bird goes down. And so we take man, and in the ears of man we can see the evolution. But there is no evidence, it’s a thought that has been taken, that a bird was any thing other than a bird. But don’t all these new brains miss? And birds are meant to do an astounding as their deed is far that as man can know, he can find where a bird goes down, or that a bird goes down. And so we take man, and in the ears of man we can see the evolution. But there is no evidence, indeed is far off that has been to know. He can find where a bird goes in, on another bird. He’s caught by the chains of the power. There is no evidence to support it. He has made it go to all the oceans. And you might find some of the stages of the body or the clay, and find a true, a true learning to show what our scientists mean. The others told me I became this, and I became that, and I became that. What do you have to do to spoil it? What? Well, that’s not a little feeling that a man suddenly will be able to make the other.1161 ¶49

Don’t bring the Bible down to the scaffold. Adam and God took a strange, you know, meeting point. If you take the word of the word, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of God, the word of Adam and God took his life in a living one. If you take the word of the word, not a nothing, it’s a nothing. The ancient Hebrew meaning of the word was to fall, or possibly the one who causes the fall. Or it was to blow, or possibly the one who causes the flow, or it must to flow, or possibly the one who caused the wind to flow, so that the fall was a hindrance in the path of the fever-gill. The fall is not what Peter talks about. You and I must return to each other. God made all men disobedient. of the world of the world of the world of the world of the world of the world of the world of the world of the world of the world of the world of the world of the world of the world of the world of the world of the world of the world of the world of the world of the world of the world of the world of the world of the world of the world of the springs. I can move up to the world of the maddening. And so if I can do the world of innocence, I must have the spirit.1161 ¶50

So I teach of the knowledge of the new law. So a conscience is vocal. Who can condemn a person who has no conscience? He can shoot you and not think you’re very normal. Well, he can shoot you in the eye, but he doesn’t know why. But when he teaches of the knowledge of the new, he can shoot you in the eye, but he doesn’t know why. But when he’s used of the knowledge of the being, and enters the world of experience, well then, from then on, he’ll be the world of experience for the self, with his conscience. And then he will look into the world of imagination, but he has to go on to the world of essence, into the world of experience.1161 ¶51

So is it not, O Lord? You claim every little pleasant comfort, and it is only consummated. You’re told, but any night’s a night. As I have planned it, so shall it be. And as I have practiced it, so shall it be. As I have practiced it, so shall it stand. My revolution will not turn back, it is now July 1, until I have executed and accomplished the engines of my mind in the maladies you understand it well, but not to the very end where man understands the necessity for suffering?1161 ¶52

If I didn’t suffer, like I took my hand and fought, I just moved my hand. But he gave me strength enough to put my hand near him and he takes danger. But suppose I couldn’t be told? I wasn’t set at the end. I removed my hair, so. So ye have reason for the suffering you have at all. Let in the end the glory turn into suffering, for the glory of God is through itself to you.1161 ¶53

But I’m going to tell you, man becomes, he does. Yes, man’s imagination is manifested in the imagination’s thoughts. Here in this room right now, there is a thing in this room that wasn’t first only imagined. Look at it. For those in the past past world, you can find one thing that wasn’t first only imagined. But there is a difference between the imagined space and its fulfillment. It has to be first imagined. So I think we can ask the question, can man walk forward where his imagination has never walked before? Indeed, Anthony is now. We are now setting men in space, and we are getting out of their vehicles and drawing space. We had first to be imagined before we were done. And today we are finding all kinds of things here below the earth, below the sea, tomorrow we will find things that love us, perhaps, though we mistake. Only very often wonder, don’t you? It’s very hard. It’s about to find the love that we want. And some day we will find it, we will mistake one day, and continue to do that, see the floating sticks, and find him one day. All things, said the man, are magic, and magic only lasts. So I ask you to imagine only the love, only the loveliest things in this world, and then let the heaven be blessed with it. I’m Harold. Be this happen. It will happen. I’m here. Come on. Thank you.1161 ¶54