Awake Oh Sleeper - Neville Goddard

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Episode Transcript

Speaker 1 (00:00):
Now tonight's title is Awake, Oh Sleeper. You will find

(00:07):
this in the fifth chapter of Ephesians, Awake, oh Sleeper,
and Arise from the Death. Now what person Rashing would
grasp it? See? The Bible is addressed to the imagination,

(00:29):
which is spiritual sensation and only but immediately to the
understanding or reason. If you try to grasp it through reason, well,
it doesn't make sense. How could I speak to someone
and tell him that he's not only asleep, but he's dead.
I equate sleep with death and tell a man that

(00:53):
I'm addressing to awake you, sleeper and arise from the death.
I am telling him he has entered a world of
eternal death, but he doesn't know it. I am telling
him that he is dreaming his will into being, but
he doesn't know it, and maybe he doesn't believe it,

(01:15):
for he's a rational being. In the Old Testament, in
the forty fourth chapter of the Book of Psalms, we
read rouse thyself, Why sleepst thou? O Lord? Awake? So
it's addressed to the Lord. All the commands of scripture

(01:39):
are addressed to the Lord. I'm fulfilled by the Lord.
There is nothing but the Lord. So we start on
the greatest confession of faith that man has ever received
through revelations. It's called the Hebrew's confession faith, the Shema.

(02:02):
Here o Israel, the Lord, our God. The Lord is one.
It's a compung unitsy one made up of others, for
the word is ellowin the Gods. Now I will tell

(02:24):
you I firmly believe in God. I don't have to
believe in God or I stood in the presence of
the risen Lord who embraced me, had incorporated me into
his one body. And from that moment back in nineteen
twenty nine, I am one with the body of the

(02:45):
risen Lord. So here is the Lord. I don't believe
in it, but I will tell you, using the word belief,
I believe in God. I believe also that men are gods,
and that collective man is God, that we are the

(03:08):
God spoken of in the eighty second Psalm, which we
are told is the most difficult of all the psalms
for the scholars to unravel. If it ever had any meaning,
They say it, the meaning has long been lost, and
this is what stumps It's quoted in the tenth chapter

(03:29):
of the Book of John. But we'll go back to
the origin the eighty second Psalm. And God has taken
his place in the divine assembly, in the midst of
the gods. He holds judgment. Now he speaks, I say,

(03:51):
ye are gods, sons of the Most High, all of you. Nevertheless,
now here comes the future prophecy. Now all this is
a present fact, your gods, now sons of the Most
how now nevertheless, ye shall die as men and fall

(04:18):
as one man. Oh ye, princess, here is the prophecy.
You'll fall as one man. Is the fall, the result
of disobedience, as we are taught, is the fall something
that is a punishment. I tell you it is not.

(04:42):
The fall is a plan. It's a pretext and assumed
a pearance in order to conceal the real intention. The
real intention is an expansion our further existence, an ultimate birth.

(05:07):
That's the real intention. And the gods fell as one man,
one man. He chose us in himself before the foundation
of the world, and as one man fell, it fragmented
itself into the unnumbered name of the world. We are

(05:33):
the gods in disguise, not recognizing our brotherhood, not recognizing ourselves.
Now we'll go to the beginning of genesis and take
it from there. And the Lord God caused a deep
sleep to fall upon man, And while he slept, he

(05:57):
took from man a rib, and from that rib he
made a woman. And bringing a woman before man, man said,
at last, bone of my bones and flesh of my flesh.
She shall be called woman, for she was taken out

(06:20):
of man. Therefore man must leave father and mother and
cleave to his wife, and they become one flesh. Now,
through the eyes of reason you discounty it's all myth.
It's stupid. We know biologically that's stupid. And may I

(06:41):
tell you it is true, but not as the world
sees it. To understand it, you must have the visions.
It must be revealed to you that man has no
body distinct from his soul, that all body only a
portion of soul, deserned by the five senses, the chief

(07:05):
inlets of soul. In this world, this boy is ease.
This is my emanation, my vegetated mortal wife, my emanation,
yet my wife till the sleep of death is over.

(07:27):
This is eve. Whether it be male or female, makes
no difference. This is my emanation, the Jerusalem. In every
individual man, I am adjoined to you, and you to
me by our emanated portion, which is the Jerusalem in
every man. And this Jerusalem is the Jerusalem below that

(07:51):
bears sons into slave race. Everyone comes in wrapped in
this garment that is his emanated portion, and he's enslaved
in this world of eternal death. There is another Jerusalem.
The one who emanates is the Jerusalem from above, and

(08:11):
that is the emanation of the Lord that is hidden
from view. But it is one with this. This is
my ease. I become so much one with Eve that
if you struck me tonight and cause me pain, I
scream out, I am in pain. For what is his

(08:34):
name by which all men must know him forever and
forever I am. Go to the people of Israel and
tell them I am Her sent you. That's my name
forever throughout all generations. So when you strike this, I
am so much a part of my wife to which

(08:56):
I've leaved, that strike her and you strike me, for
I say, I am in pain. I go on throughout.
So take this from the destroy this temple, and I
will in three days raise it up again. Listen what
in three days? And it took us forty six years

(09:18):
to build it that's how the mind of man thinks
the thing only in terms of an external thing made
with human hairss knowing not that he spoke of the
temple of his body. For know ye not that ye
are the temple of the Lord, and that the spirit
of God dwells in you. That's what Paul asked us

(09:38):
in his letter to the Prisians, that we are. Actually
this is the temple. He dwells in his wife, He
cleaves store, and they become one. So this is the
only Eve of Scripture. There never was another eve. Every
being born in this world, male or female, deb is eave.

(10:00):
And the one who emanated it, that soul that emanated
it is the man spoken of its capitalized in the
translation in Scripture in the second chapter of Genesis, that
she came out of man and man as capitalized generic man.
So when I fell, I fell in one body, and

(10:23):
falling in one body, I entered my cave, and I
met my savior in the grave. And some find a
female garment there, and some are male woven with care.
So I found a male garment. My wife found a
female garment, But she is neither female. No, I am

(10:47):
not male. We are man for man in the Resurrection
is about the organization of sex. He is not a
divided being, as we are told in Galatians, is neither
male nor female, neither bond nor free, neither Greek nor Jew,

(11:09):
neither black nor white. We are simply about the whole
organization in this world of eternal death. So when Blake
speaks to us in his greatest work Jerusalem, he first
takes the theme. Having stated the theme, it tells it's

(11:30):
of the sleep of our ro. While the sleep of
our ro refers to life in this world as we
know it right here in this world. And this world
seems to be of an ultimate, endless state. There is
no end to it. It goes on and on. It

(11:54):
also seems to us to have no purpose. For tonight
the richest man will die and leave it all behind them,
and the poor man will die. He goes to the
pauper's grave. But at the end, given the same length
of time, both turn into dust and bones, and you
will dig out one brave and find you can't tell

(12:14):
her it is. It's all nothing. It seems to have
no purpose. And yet man has to enter this world
regardless of what it seems to achieve In the world.
For the wisdom of this world is foolishness in the
eyes of the Lord. But how wise it seems to be.
It is stupid in the eyes of God. And the

(12:35):
strength of man isn't equal to the weakness of God.
So let them start across the stage and see all
the things that they see, and it still is nothing.
So it seems to be that here there is no
end to futility, and there is no purpose, and yet
man has to pass through it and awaken from it

(12:56):
into eternal life. So he starts his theme. He lays
the theme out. He's writing about this of the sleep
of utrum, and of the passage through eternal death, and
of the awakening to eternal life. Now, he tells, if
this theme calls me night after night in sleep, and

(13:19):
every morn awakes me at sunrise, then I see the
Savior over me, spreading his beams of love and dictating
the words of this mild song. That's how he starts it. Now,
he starts the dictation, and he squears in his letter
to his friend but that the whole thing came by

(13:43):
immediate dictation. He said, I did not write it. I
can brag about it. I can praise it, because I
dare not pertain to be any one other than the secretary.
The authors are in heaven, and it's the grandest poem
that this world contains, for the Spirit of Truth dictated

(14:03):
it morning after morning as he woke. It was dictating twelve,
sometimes twenty, and sometimes thirty lions at the time, and
what now seems to be the labor of a long
life was produced without label or study, and quite often

(14:24):
against my will. But I had to take it down.
And he would rise and take it down, and his
wife Catherine would rise with him and sit in the
silence while William recorded. And sometimes he could hold his
hand as he recorded, because he was simply completely possessed
by the spirit as it wrote through him. And he's

(14:45):
writing down the greatest of all poems, Jerusalem. And this
is how he starts. Awake. Awake, O sleeper of the
land of Shadows, Wake, expands, I am in you and
you and me mutual in love, divine, that being in

(15:12):
whom we were contained, that being who fell deliberately for
a purpose to expand beyond its glory. Because only by
this contraction into the state called death could have expand.
We have that toes in the story of the Parable

(15:33):
of the seed. Unless the grain of wheat falls into
the earth and dies, it remains alone. But if it dies,
it brings forth much. Here we have in this little
story of the grain of wheat. It is set forth
the mystery of life through death. If I want an

(15:54):
extension of living, an extension of reality, an extension of exists,
I must contract and die, and empty myself of my
glory which I had with the Lord. Before that the
world was and entering into one body, one body falls,

(16:14):
and the world tells it as a mistake. It's no mistake.
It's a plan God plane everything as it has come out,
and as it will be consummated. And in the end,
when the mass comes off, after you awake, you are
enhanced beyond your wildest dream by reason of the passage

(16:34):
through death, and you are awakening to eternal life. And
when we all awake, we are the ones who knew
each other more interpally than anyone on earth could ever know.
How could I ever know? My wife and I think
the same thoughts through the day this buried. There is
no day I'll voice something she's been thinking about it.

(16:56):
She voiced something I've been thinking about it. But no
matter how in what our thoughts are in the shearing,
it can compare to the intimacy that is ours when
these garments are taken off and we're once more awaken
into eternal life. So awake, o sleeper, But you can't

(17:17):
really awake by doing anything that you are taught to do.
May I tell you, they'll tell you, don't eat meat,
you'll awaken. Don't go to that church, you'll awaken. Don't
do so, and so all the don'ts. You could do
nothing and never awaken. You can do everything and not awaken.

(17:39):
But may I tell you that seems extravagant, and it
is because all will awaken, but not by any effort
on their part while they're here. You were awakened at
the moment in time that it was predetermined that you
would awaken. Whether you'll be shining shoes at the time,

(18:00):
or whether you'll be employing a million people. Our government
today undoubtedly has on his payroll millions of people, and
the one who is given credit is our presence. He
is the head, and so in a technical sense, he
employs a million, and tonight the one shining his shoe
could awaken and he falls some deceep and continue the dream,

(18:22):
but he cannot die. That's the glorious pot this emanation.
Take it from me now, and in three days I'll
raise it up again. So this body of mine, shoot it,
if you will cut off its head. It's my emanation,
and therefore I believe in myself to be it. I

(18:44):
will find myself in the immediate present wearing the same body,
only'll be new. No part will be missing, no bridge word,
no feelings of my teeth, no gray hair, no need
to work less. Is I no need to wear any
aid in this world, I will be a young man

(19:06):
twenty years old. Just as I snuff out this and
you call it dead, I'll be wearing a garb, but
same as before, in a world terrest. You just like
this and continue the journey until I awake. But I
can tell you I have awakened. And so when I

(19:28):
take this off, whenever it is taking off, I will
no longer be in this world. For this world does
not terminate at the point where our senses cease to
register him. So when a man cannot follow those who
are called dead, and he calls him dead only because
of his limitation, he can't follow him. But the one
you call Dad isn't day to himself. He emanated the

(19:50):
body that you knew. He emanates the same body, same body,
beautiful enhance beyond your wildest dreams. And he continues not
for knowing that he's gone through the door. Death is
no more than leaving one room for another in the
same fabulous terrestrial world that is called in the mysteries

(20:11):
eternal death, and from which men will one day awaken
into eternal life. For having descended and entered the world
of death, when he now awakens, he is expended, And
that was the purpose. There is no limit to expansion.
God set a limit to contraction, to opacity, but not

(20:33):
to translucence or expansion. And so we descended not because
of anything that we ever did that was wrong, Not
one thing was wrong. And so if I emanate this
body which I did, destroy it when you will, I will.
If I have not awakened, I'll emanate the same body

(20:55):
and you cannot reach me. I will find myself tomorrow
in different section of time, not an extension of this
like nineteen sixty nine or sixty eight. I may be
in the year three thousand. I may bee in the
year one thousand, whatever is best fitted for the work
yet to be done in me in order to bring

(21:16):
about the awakening and the expansion into an extension of existence.
So here is what we are. So just think of it.
God made man in his own image. You're told, male
female made he them. And that's the first chapter. The

(21:39):
second changes it somewhat and tells a different story. But
it's not a contradiction if you see it through imagination.
Here he fashions him out of dust and breathes into
his nostrils the breath of life, and he becomes a
living soul. But his destiny is to become a life
giving spirit, not just a living soul, an anime his body.

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So the purpose of the foe of the sons of
God is to transform them into an entirely different world,
being life giving spirits, animating bodies, not being unanimated body,
but animating the whole vast world around him and closing
it off at will and start it again. And that

(22:24):
is our destiny. Now reason cannot grasp it. And every
scholar when he comes to this the first thing, you
can't blame any man who has never had the vision.
He said, it's a myth. Certainly it's a myth. A
rib out of my side, take my body apart, nor
rib is missing, take yours apart, unless you had one

(22:44):
cut out for some operation on the lum. But if
you heard not, have not lost the rib to operation?
Your rib suggest as every man's rib, not one is missing.
Yet you're told in scripture one was taken out. But
the word rib, you what it means. The Hebrew word
is zello. It means a portion literally of a person.

(23:07):
It also is translated you want to write the word
quarta in Hebrew, you write zella. You speak of the
four fall man, four faces stood every man. It means
a side. Well, the sigh need not be this side
or that side or that side of the side. It's

(23:27):
a portion. He's trying to say, a portion of the
soul emanates. That's what he's trying to tell man. But
if you don't see it that way, and zella only
means a rib literally a little rib, well, then is
translated a curve. So because it means a curve, that
what the curve of a man's structure would be the rib? Well,
if you want to write rib, yes, if you want

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to write a pain of wood deploring on the ground,
the same as zella. It could be a piece of wood,
but a piece, not the whole, a portion, and Zellah
is a portion of the soul that emanates. And when
it emanates, then he from whom it emanates must leave

(24:11):
everything and cleave to his emanation, and they become one place. Well,
you'll plead to your emanation so much so that you
identify yourself with it. And so if I ask you
who are you, you'll give you your name. But you
first say I am, and you put a name on it.
And if I strike that thing that you say you are,

(24:32):
and I heard it, then you say, well, I am
in pain. You call up on the name of God
and said God is in pain. You say God is
in pain. You said I am, But that's his name.
You saw that gods came down to earth, so gained me. Repeat.
I not only believe in God because I stood in
the presence of the risen God, but I believe that

(24:54):
all men are Gods, and that collective man is God.
So when you hurt man, you hurt God, and when
you hurt man, you hurt yourself. Because you are God.
There is nothing but God, only God. In this world.

(25:16):
And may I tell you, and this is not from speculation.
God is love in spite of the horrors of the world.
God is love. For when you stand in this presence,
you can't feel anything but love. And when God embraces
you and you become one with God, you have never

(25:39):
felt such ecstasy, not in eternity. You can't describe the joy,
the ecstasy that is yours when you are embraced by
the risen Lord, and from then on you are incorporated
into the body of God, as we're told in the
sixth chapter of the Book of Romans, for he who

(26:00):
is united to the Lord becomes one's spirit with him
only one body, only one spirit, only one Lord, only
one God and Father of all. And you are there
so in the end, the one who commended the fall
for this fabulous purpose, you will awaken, and you were

(26:23):
the one who commenced it. For He is Father, and
you will awaken right here in this world of death
as the Father. And the only one that can reveal
to you that you are a father is God's only
begotten son, David, calling you Father, for David in the
spirit calls Christ Lord. And the word Adanoi is a

(26:46):
name used for the Father. For in Hebrew they do
not often use yode bouche because it's a sacred name,
and so they're substitute Adanoi for the word yodhy bauchay.
And so David, in the spirit calls Christ had annoyed
my Lord in the words my father, for every son

(27:09):
spoke of his father as my Lord, fulfilling scripture for
the second Psalmies, And David said, I will tell of
the decree of the Lord. He said, unto me, thou
art my son, to day I have forgotten thee. And
this David to David, the only David of difficult fame,
will stand before you and call your father, and then

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you know who you are. And this comes after you've
been awakened from about born from above, and then comes
the son calling you father, and then the entire drama
UNPOs within you, and you'll know exactly who you are,
that you are the ones spoken of in scripture as

(27:53):
the gods who gathered. And we agreed then to dream
in concert, so that when you and I see a building,
we may see it differently. You may see it through
the eyes of one who like to own it. I
may see it through the eyes of one who admire
it with no feeling of possession. But we do see
the same building, only we see it differently. So when

(28:15):
we descend it, we agreed to dream in concert. So
while we walk with earth, we see the same streets before,
we know the same number. How we can go where
we want to go because we are dreaming in concert,
or we are dreaming, my dear, this whole vast world
is the dream of the gods who descend it. But

(28:37):
because we agreed to dream in concert, there's no confusion.
Had we agreed to dream individually and all play solo,
this would be the wildest, maddest thing in the world.
But we agreed to dream in concert. Now, may I
tell you, when I invite you to go all out

(29:00):
and to imagine that you are now the man the
woman that you want to be. Some will tell you
that will lead to madness. May I tell you it
will not. The only thing would lead to madness would
be to doubt it. The minute doubts set things and
you would like to believe it, but reason tells you

(29:23):
it isn't true, and you begin to doubt. Then descends
what the world will call a mental division. Certain madness,
for doubt is the only devil in the world that doubt.
If you could go all out and believe it, and
regardless of what the whole vast ractical world will tell you,

(29:45):
you won't go mad. The whole thing will become a
part of your dream world. You'll bring it into and
fit it in without any difficulty into the world. So
someone born poor, very poor, he began to dream that
he had well and that he had fain well. At
the moment, it would seem insane his dream, but he

(30:07):
persisted in his dream. But when the dream became true
and his fame was established and his wealth established, it
seemed perfectly natural to those not knowing his dream. So
everyone is dreaming. But if you begin to doubt your
dream and still try to make it true, but doubting

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all the time, you are heading towards a little breakoup.
But you will not break up if you go all
out in your wonderful claim that you are what you
desire to be. Because all things are possible to God,
and the God spoken of is right where you are seated.

(30:50):
That's the God of whom the Bible speaks. So when
the gods came down in the likeness of men. Here
they are, and some found a female garment there, and
some are male woven with fail. And so God himself
enters Death's door. This door of death, allway's with those

(31:11):
who enter are lays down in the grave, with them
in visions of eternity, until they awake and see Jesus
and the linen clothes lying there, which the females had
woven for them. They seemed to be woven in the
womb of a woman, and they were no question about it.

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But there were simply emanations of a soul woven in
the womb of a woman, between a cooperation of a
male female. But the soul emanating is neither male nor female,
for he emanates a fair male garment or a female garment.
And where is it in this world of death? And

(31:56):
take it off, emanate it again, this time without the
use of the womb of a woman. Doesn't need it anymore,
or we are told in the ninth chapter of Hebrews
or as it was appointed for all men to die
once and then comes to judgment. So Christ was offered

(32:24):
once for the sins of many, and then he will
appear a second time, not concerning sin, but to save
those who are eagerly waiting for him. Well, you've died already.
Forget the death. When you go before I go, it

(32:45):
may be said of you that you died. I will
hear the youth that Sonzo died. You didn't die at all.
You've already died. You only die once. When we fell
all in one body. That's when we died. We left
our heavenly home and the glory that was ours to
come down and assume the limitations of the flesh, which

(33:06):
is called that of a slave. And so we've already died.
If we have been united with him in a death
like his, we shall safety be united with him in
a resurrection like his. So the death is over. Only
once do you die. So though you go through the
gate and men call you dead, you aren't dead. You

(33:27):
simply emanate the same body, only it's young. It's new,
twenty years old, nothing missing, ununcomfortably new. You can't explain it.
I may I tell you the majority who goes through
don't even know they have gone through. And take the
young body for granted, just as we take every day
this world for granted. A miracle goes on all day long.

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In my body, I eat tonight's dinner, and it's been converted,
unknown to my conscious reasoning mind, into blood the fissure
to bone. No man on earth can make one drop
of blood. Frans spland the heart, but he can't grow one.
Transplant all kinds of organs, but he can't grow one.

(34:11):
He can't make one drop of blood when trying forever.
They can't make a drop of living blood. They can't
make one hair of the head. So they said, ow,
this man would have lived three weeks if he didn't
have the transplant. So we're going to give you the transplant.
And he lived eighteen days, as the first one in

(34:32):
South Africa. I suppose the other one does live. He
will not live one hour beyond his span of time,
as told us in the sermon and the month, who
by being anxious can add one hour to his span
of life. Man goes blindly on believing that he can
do these things. And all that is doing is publicizing
the surgeons and the medical world. It isn't doing a

(34:54):
thing to this being that you really are, or you
are not anything he thinks you are. So I am
dying a poor all heart is all gone, live a gone,
all things gone. I should get out and emanate something
new and wear it, and they're going to put a
new heart in me. They're all hoping this night that

(35:14):
someone will die suddenly and then get their heart so
that the doctor can have the experiment. If they didn't
die suddenly leaving a good heart, they couldn't use it.
So let her be good and healthy. But die either
killer or do something, and letter give the heart up.
And they're using that, and people are eating it up

(35:34):
as though isn't this marvelous? Isn't this fantastic? And the
world goes blindly on in the world and sleep, not
knowing who they are. So I tell you are the
atom made in the image of God, that is the
son of God. And out you came your Eve, and
Eve is the body that you are wearing. And you
cleave to it, and you pleave to it so tightly

(35:56):
that finally you become one pleasure whenever it is hurt,
but you are heard, and that is the Adam and
Eve of Scripture. Therefore it is not a myth. It
does come out of you, but certainly not out of
this that are bone on my side called a rib,
for the word zella means a portion that's what it means.

(36:18):
So man has no body distinct from your soul. That
call body is a portion of soul, discerned by the
five senses, the chief inlets of soul in this age.
That's all that it is. You are a living soul
destined to become a light giving spirit. And as you fall,

(36:42):
you emanate a body, because you have to have a
body to function in this world, and you can automatically
do it a minute. You call dead, you aren't dead. Adult,
your lives and a body emanated out of your own beings, young, new,
not one part missing, nothing missing. If you had an

(37:02):
arm missing, the arm is not missing. If you had
all your limbs off, as many today have all these
off after the war, they are not missing. The whole
thing is replaced. And when the replace, he takes it
for granted. I know I meet them. I can't persuade
them that they've died. How can I tell a man

(37:25):
who is alive, who is talking to me, that you died?
He laughed at you. Well, I tell you that you
are sung asleep. Wouldn't you laugh at me? If I
tell you not only sung to sleep, but you're dead?
Will allow you to it? Never is mad. Don't don't
hear him? That man is mad. He has a demon.
But I have comfort. That's what they said of the
risen Christ in the ten chapter to the Book of John.

(37:47):
Why listen to him. He's dead, he's mad, he has
a demon. And he said today, What did he say?
Why do you stone me for what good work? For
no good work, but for your blasphemy, for you being
a man, claim that your God? But he said, is
it not written in your law? I say, ye are God.

(38:11):
If he calls you god to whom the word of
God came theay. Why when he who the Father consecrated
and sank into the world, claims that he is the
son of God, that you should say he blasphem. He
doesn't make a claim greater than the other. They don't

(38:34):
know they are the son of God. He's only trying
to awaken man that you are the sons who came down.
He makes no claim that he is greater than he said,
I am going unto my father and your father. Don't
tell my brethren, I am ascending unto my father and
too your father, to my God and to your God.
He didn't make a claim that his father differed from

(38:55):
your father, or that his God different from your God.
But they couldn't understand the mystery. They try to get
it right straight through the reasoning mind, and it isn't.
You can't get it that way. The whole thing is
spoken to the imagination, which is God. Man is all imagination,

(39:16):
and God is man and exists in us, and we
in him. The eternal body of man is the imagination,
and that is God.