August 20, 2025 • 53 mins
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Mark as Played
Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Speaker 1 (00:00):
Tonight's subject is living the end. I dare say that
everyone here would say yes to the statement of scripture.
With God, all things are possible. I don't think you'll
be here if you did not believe in God.
Speaker 2 (00:22):
And that God to whom all things are possible.
Speaker 1 (00:27):
But maybe we stop right there, and we separate men
from God. And my purpose is to show you that
we are not two, that we are one, that God
actually became man, that men may become God. So let
us now tonight give you my reasons for my claims.
(00:51):
Return to the Book of John, the Gospel of John,
and we are told that the word became flesh and
dwelt among us. Well, that's a mistranslation. The word translated
among is the Greek preposition in within. The word became
(01:15):
flesh and dwelt within us. In us John used the
plural us for the nature.
Speaker 2 (01:27):
Whereof we consisted.
Speaker 1 (01:30):
That the Word of God, which is defined in Scripture
as the creative power of God and the wisdom of God.
Speaker 2 (01:38):
Did not take upon itself.
Speaker 1 (01:41):
Some one person among men, For then that one assumed
would have advanced, and no more but Christ to save all,
did not make this man or that man his habitation
but dwelt in us. That same creative word that created
(02:05):
the universe and sustains it, dwells in us. Therefore, with
God all things are possible, and therefore with Man all
things are possible. So he states it in one book, Matthew,
with God all things are possible. But in Mark he
states it all things are possible to him, meaning man
who believes? Can man believe? So this creative word is
(02:31):
in us? Well, what is this creative word? It's your
own wonderful human imagination. That's Christ in man. Man is
all imagination, and God is man and exists in us,
and we in him. The eternal body of man is
the imagination, and that is Christ himself, the divine body Jesus.
(02:57):
We are his members. So when you say I am,
that's He. Now can you believe that you are now
the man that you would like to be? Though at
the moment of your assumption, reason denies it and your
senses deny it.
Speaker 2 (03:14):
Only your started.
Speaker 1 (03:18):
But if you're right, can you really conceive a scene,
a scene which, if true, would imply the fulfillment of
your dream?
Speaker 2 (03:32):
Yes, imagine it, certainly you can imagine it.
Speaker 1 (03:35):
But the problem is, would you believe it, would you
believe in the reality of the thing imagined? If I
could disbury a moment, imagine myself into a state, any
state at law, and dwell in it. Well, now, what
is dwelling in it? Well, I'm dwelling in it. Well,
that's Christ and that is the resurrecting power of the universe.
So if I remain in a state, I will resurrect
(03:57):
it and objectify it in my world. But I have
to select it and enter the state. If the spectator
could enter into any of these states in his imagination,
approaching the state on the fiery chariot of his contemplative thought,
what would it feel like if it were true? How
would I feel if I were now the man that
(04:18):
I would like to be? How would I know that
I could become it? Well? I first, as I assume
that I am it, Let me think of my friends,
those who really would rejoice with me were it true.
Let me imagine that I am seeing them in my
mind's eye. How do they see me? If what I
am assuming is true, they should see me as I
(04:39):
am seeing myself, and if they are friends, they should
rejoice with me.
Speaker 2 (04:44):
So let me I assume that I am seeing reflected
on the.
Speaker 1 (04:46):
Face of a friend, that which if I saw it
would imply he sees in me that which I have
assumed that I am.
Speaker 2 (04:55):
Will that work?
Speaker 1 (04:56):
Try it? I tell you, if my own personal experience,
it works as we are told in Corinthian. Do you
not realize that Jesus Christ is in you, unless, of
course you failed to meet the test. Now we are
a challenged. He said, come test yourself and see. Well,
this is how I test myself. If Christ is in me,
(05:16):
and all things are possible to Christ. But I must
find out who he is or I have found him
as my own wonderful human imagination.
Speaker 2 (05:24):
And because he dwells.
Speaker 1 (05:25):
Not only in me, he dwells in us, everything is
possible to every one in the world. And so you
help man best by telling him who Christ is. You
could give him all the things of the world that
he needs. He'll come back from more tomorrow. Unless he
knows who Christ is. You can give the entire world
(05:46):
to any one of this, he'll spend it, waste it
if they don't know who they are.
Speaker 2 (05:51):
But tell him who he.
Speaker 1 (05:52):
Is, and he doesn't need anything more than the knowledge
of who he is, and the application of that knowledge
for we are the offering power doesn't work itself. I
can tell you that your imagination is Christ, and maybe
you'll believe me, But unless you actually take it to
the point of working upon it and operating it, it
means nothing. Well, if this night I really believe it,
(06:13):
I would not allow the sun to go down in
my sleep unless I feel myself right into the situation
of the wishful build It need not a wish for myself.
It could be a wish for a friend for everyone
in my world. Because Christ dwells in all, and Christ
is the true identity of every man, then everyone must
be myself pushed out. It can be another if God
(06:36):
is one. Therefore I tell myself, as the seeming of Her,
what I would do were are you, And instead of
giving him the thing that he needs, physically tell him
how to get it for himself. What would you feel
like if now you were the man that you want
to be? How would you see the world if things
were as you desire them to be? Now, this is
(06:57):
what I mean by living in the end. Robert Frost,
just the year before he departed this spair, he wrote
this story for Life magazine, and he said the funding
fathers did not believe in the future.
Speaker 2 (07:13):
What a shock that they did not believe in the future.
Speaker 1 (07:17):
They believed it in He shall be always imagining a
height of our evidence. And the most creative thing in
man is to believe a thing in. They had no
evidence to support their plane to democracy.
Speaker 2 (07:35):
They were under a king.
Speaker 1 (07:37):
When they threw the king away and began to simply build.
Speaker 2 (07:40):
A concept of the future.
Speaker 1 (07:42):
They did not believe that the mere passage of time
would bring them that dream. They believed it in. And
these men believed in plicitly in the word of God.
And they believed that if I know what I want
when I prayed, believe that I have received it, and
I will The precept is true, literally true, to be
(08:02):
accepted literally and fulfill literally. But then what am I
doing not believing I should actually know exactly what I
would like to be, and discovering what I would like
to be is against what I seem to be.
Speaker 2 (08:15):
Dare to assume that I am in and my assumption.
Speaker 1 (08:18):
Though false, if persisted in, will harden interfect that I
know from my own experience, and I know it's a law. Therefore,
if someone is not becoming the man that they would
like to be, and they tell me what I want
to imagine it and it didn't work, then what are
you doing now? I'm still not imagining it. If imagining
(08:40):
creates reality, what are you imagining for? If Christ is
the only creative power in the universe and I identify
it with my own imagination, well then my imagination is
creating reality.
Speaker 2 (08:51):
So what am I imagining?
Speaker 1 (08:54):
Because the morning's paper and I'm failed with everything, I
should not feast upon the horrors of the world or
the negative states of the world.
Speaker 2 (09:03):
After having read it for an hour.
Speaker 1 (09:04):
Then I must either regurgitate or in some strange way
rob it out, because I can't go all out through
life feeding upon such nonsense.
Speaker 2 (09:14):
But if I really know what.
Speaker 1 (09:15):
I want, what you want, what we want, and persuade
myself that we have it, if my premise is sound,
that imagine creates Theianity I should in the not distant future.
Here you tell me that it's worked for you, and
the other one tells me, and I in turn tell
you and go through life sharing this marvelous views with others.
(09:36):
So I say, live us though it were true, just
as though it would truth that passage of Shakespeare. We
have been taught from the primal state, that that he
which is was wished until he were here. We find
(09:56):
it in Caesar. He which is was wished until he
were He wasn't born Caesar the King. But here was
an ambition fulfilled because he was wished into it, He
desired it, lived in the state, and everything reshuffled itself
to conform to that state to which he was faithful.
(10:17):
I see it in my immediate circle, those who you
would not think for one moment but that will become prominent,
But they desired to be prominent, those who desire to
be successful, as they conceive success. No two see success
in the same manner. Some see it through the eyes
of wealth, others through rising in some profession, others in
(10:39):
some other manner. But whatever they conceive it to be,
they can realize it if night after night they're sleep
in the assumption that they are now what they would
like to be. And so we go back that if
the word is truly the word that creates the system
of them in which we live. In the beginning was
the Word, and the Word was with God, and the
(11:01):
Word was God. By him all things were made, and
without him was not anything made. That was made, no,
not even the so called unlovely things, or if all
things were made, he has to be responsible for the
unlovely things as well. So we're told in scripture, I
(11:21):
kill and I make a live, I wound and I heal.
I create the blessing, I create the curses. But now
I must choose life, choose the lovely things. But don't
say there's another creator, for it is another creator. Then
we are in conflict. So my own imagination can conjure
unlovely things if I dwelop on them, or the lovely things,
(11:45):
but they can't be two gods. They can't be too creators.
And if I can find that creator and identifying with
my own wonderful human imagination that I can't pass above.
I can't turn to anything and blame it for the
thing things happening in my life. I know that many
of us are not discriminating, And when we see our
(12:06):
own harvest, we don't recognize it. We can't conceive that we,
in some strange manner permitted these things to be entertained
by us. But we did. It could not have come
to pass in any other way. So if I believe
it and accept it, well, then I will live by it.
And then when I know what I want for anyone,
(12:27):
and this goes for everything in this world. Rather now,
this very moment, you desire happiness in marriage, you said,
but there's no not one person in my world that's eligible.
I know no one. You don't have to know anyone.
All you have to do is to decide within yourself
what you want. Now, what would you do if it
(12:48):
were true? Would you wear a ring on the one
thing that which would imply that someone places there one
that you admire. Well, then well, don't wear a physical ring,
Put it on just as though he had placed it there,
and sleep feeling that which you are feeling as regal.
Don't stay. It's all imagination, certainly is, because all imagination
(13:12):
is Christ. Therefore it's all reality. So when you say, well,
that's only my imagination, what you're just saying, well, that's
only a thing called Christ when you treat the imagination
that way? Is there anything in this world that wasn't
first imagined? Name one thing or point at one thing
in this world for me that is now considered to
(13:32):
be real that wasn't first only imagined? What is now
proof was one's only imagined Therefore this is true statement.
All things were made by him, and he is your
own wonderful human imagination. All objective reality is solely produced
through imagining. The clothes you wear, the chairs in which
(13:56):
you are seated, this in which we are now placed,
everything with one's own imagined. Now tonight, find out exactly
what you what they think you ought to want. What
you want?
Speaker 2 (14:09):
Ask no one's permission.
Speaker 1 (14:10):
You don't need any man's permission, you know, need your
own decision.
Speaker 2 (14:14):
What do I want?
Speaker 1 (14:16):
Now? What would it be like if it were true?
Speaker 2 (14:20):
What would I feel like were it true?
Speaker 1 (14:22):
Now? Catch the mood and try to give that mood
all the sensory bisiness of reality, all the tones of reality,
and then sleep in it just as though it were true.
Speaker 2 (14:34):
And then await the inevitable.
Speaker 1 (14:36):
The inevitable is you're going to resurrect it and objectify
it on the screen of space, and then the world
will call it real and they may not believe you.
Doesn't really matter if you tell them it came to
pass because you simply imagined it. Now they'll point to
the series of events that led up to it, and
they will give credit to the bridge of incident across
(14:58):
which you walk to towards the full pilment of that state,
and they'll point out some physical thing that was the cause.
Now the cause is invisible, for the cause is God,
and God is invisible to mortal life. Who knows what
you're imagined? No one knows. But you can sit down
and imagine, and no one can stop you from doing it.
Speaker 2 (15:19):
But can you give reality to the imagined state?
Speaker 1 (15:22):
If you do, yes, a bridge of incident will appear
in your world, and you'll walk across some series of
events leading up to the fulfillment of the imaginal state.
But don't give causation to any physical step that you
took towards the fulfillment of it. You imagine yourself having
a marvelous business. And then comes the day a building
(15:44):
is for sale. You haven't manickel, toad and a total
of total stranger. But a man comes in and asks you,
quite in a friendly manner, are you going to buy it? And,
knowing you don't have a penny, you say to him
as you would have frayed to a friend with what
And then he said, I have money, it's only in
the bank, drawing nothing. You say, but I have no collateral,
(16:08):
But he said, I watch you. You're an honest person.
Your family they're honest. I think they are. Would you
like me to buy it for you? But get my
lawyer to bid for it. If they knew that I'm bidding,
they do, I have money, they'll bid me up and
so I get it at the very lowest price by
getting a lawyer who represents more than one client and
they do not know who he represents, and he'll bid
for it. Are you willing to take it regardless of
(16:30):
the price, And you say, yes, I'll take it, but
I have no collateral. All I need is your signature
that you will simply play six percent on whatever the
price is and then reduce that principle over a period
of ten years. Agreed, yes, but then sign this and mean,
you'll see if we can buy it. That day you
(16:51):
own the building, and you didn't have one nickel when
you owned the building. That day, you only had your
signature on a piece of paper. At the end of
ten years, you repaid the man is principal. You reduce
it every year, paying him six percent on the remaining principle,
and reduced the entire thing. Of the end of ten years.
(17:15):
That man dies twenty years later and leaves you one
hundred and fifty thousand in cash, tax free, and a
couple of homes and many personal belongings. In the meanwhile,
you continue in that business, and it multiplies and multipliers.
And that year was nineteen hundred and twenty two, nineteen
(17:35):
twenty four.
Speaker 2 (17:37):
It is now nineteen sixty eight.
Speaker 1 (17:40):
That building i'm speaking factory, that building in nineteen twenty four.
Speaker 2 (17:45):
Is now gone.
Speaker 1 (17:47):
He paid only fifty thousand dollars for it. It was
repaid and repaid. A bank three years ago bought the
property because the building was blotted, bought the property for
eight hundred forty thousand dollars in cash and no capital
gain from fifty thousand to eight hundred and forty thousand.
(18:10):
In the meanwhile, the business has expanded into all the
other islands, so that today you couldn't buy them out
for fifteen million dollars.
Speaker 2 (18:19):
All in imagination.
Speaker 1 (18:21):
And this goes back to the imagination that preceded this
man's offer to buy the building. For the young man
seeing this building and entertaining a thought that the present
owners deceived his father and through deception got him out
of a partnership. A junior partnership, and he was moved
(18:42):
not to get even, but to prove that he really
had something within him and could be a success in
spite of their deception. And so every day he would
see on that marquee, not their name, but his own
family's name, and he would see it in his mind's eye,
because you could not take their name and transliterate it
(19:03):
and make it spell this man's family's name. But he
saw it, and in his mind's eye he saw that name, which,
if true, would imply the family owned it. He did
it every day, twice a day for two years, and
then came this sudden out of the nowhere, and the
whole thing was made possible. And today they're all over
(19:24):
the islands, and they have no partners. They've never taken
in one partner, never saw one bit of stop outside
of a family ownership, all by imagination. Now I know
what I'm talking about, because I am a member of
that family. I'm speaking of my own family. This is
(19:45):
not hearsay, I know it. My second brother of Victor,
was the one in whose imagination this whole thing began
to bloom. And he still works all by imagination. He
knows what he wants and then after having decided in
himself that's what I want and that's good for the business.
He then in his mind's eye he appropriates it and
(20:07):
then let things happen. As told us in scripture, the
vision has its own appointed hour, it ripens, it will flower.
If it belonged, then wait for it is sure, and
it will not be late. Read that in the book
of Habaku. Here is the true translation of that path.
Speaker 2 (20:30):
It in forbable.
Speaker 1 (20:33):
So when you know what you want, remain faithful to
that assumption. And the assumption, though at the moment is
denied by your senses and deny by reason, if you
persist in it, it will hearten inter fact or we
not tell that God calls a thing that is not
seen as though it were seen, and then the unseen
(20:54):
becomes seen. He calls everything from the unseen into the
sea in this simple manner.
Speaker 2 (21:01):
For he is the resurrecting power.
Speaker 1 (21:04):
So if I assume that I am, I don't have
to have evidence to support it. I assume that I am.
I am what well I name it, and having given
it a name, given it Paul, given it definition, remaining
in it, I resurrect him. And if it takes one
thousand men to aid the birth of that state. A
thousand men will play their parts, and I don't have
(21:25):
to go out and look for them anymore than my
brother had to go out and look for this man.
He would not have known where to start looking for
one the day of the sale. As far as he
is concerned, he had done it in his mind's eye,
and he allowed everything to happen. And he comes right
in like a joke. He really thought it was a joke.
And he said to this man, you are you full
(21:47):
in me? He said no. He said, well, then wait,
let me call my father. He said lunch. He called
him on the why He said, Daddy, come on up,
leave everything in come. And then he said, now you
tell my father what you tell me. My father's name
is Joseph, and my father said you really immediate.
Speaker 2 (22:06):
He said, yes, Joe, I mean it. I'll have him
bid today.
Speaker 1 (22:10):
You put your signature here, and your son Victor put
his signature. That's all I need. And that was a
lifetime friendship. So when that man died, he didn't owe
my brother Victor anything. He saw love, the friendship and
the feeling of well decency that he had with my
brother Victor. He gave him one hundred and fifty thousand cash,
(22:30):
and that was tax free, and the homes, everything was
tax free. And that building, which he bought for fifty
thousand dollars, was sold three years ago to the Bank
of Nova Scotia. They tore it down and built a
lovely structure. But they paid our family eight hundred and
forty thousand dollars for that building. So here was a game,
and there was no capital tax game none. The whole
(22:55):
thing was simply free. So I know what I'm talking about.
All I need from you is the acceptance of it.
Would you believe it? Would you believe that with God
all things are possible? Would you believe that all things
are possible? To mean? While you can prove it in
the not distant future, but you are the opera and power.
Speaker 2 (23:15):
It will not work itself. If you dare to assume this.
Speaker 1 (23:19):
Very night that you have a better job than you
know home, or that you have a larger income, you
may be fired tomorrow. Don't be concerned. On reflection, you'll
see it was necessary to move you towards the fulfillment
of your assumption. You could be fired and I wouldn't
better eye. If you told me tomorrow, well I did
(23:40):
what you told me. You know what happened. I was fired.
I have seen that it takes some month to fire
you to get you into a better job. I have
seen that time and again. I wouldn't go out and
quit the job. You may be promoted in the job,
or you may be invited by some other concern that
is competitive to join them.
Speaker 2 (24:00):
Do not know how it happens.
Speaker 1 (24:01):
I only know if you remain faithful to the assumption
it's going to happen, and you're going to be promoted
towards the fulfillment of the state that you dare to
assume that it's yours. I could tell you unnumbered stories
along this nature.
Speaker 2 (24:19):
So here I say, dwell in the end. The end
is where we begin.
Speaker 1 (24:23):
Or if I've seen my name on the marquee, that's
the end. I don't wait for the incident to take
place in my world, to move from one to the
other to the other leading up to that. I dwell
in the end. If I go to the very end,
what would it be like were it true a health case?
Not how it's going to become better. But you go
(24:45):
to the end and you say to someone who isn't well,
and in your mind's eye, you say to them, you know,
I've never seen you look better, and have them say
to you, I've never felt better. Well, now that's confirmation
of what you're seeing. You say, I've never seen you
look better, and hear them say to you, well, I
have never really felt better. But you may say to
(25:06):
me I can't hear people, Oh yes you can. You
can hear anything you want to hear. You don't have
to hear it audibly. Listen this very moment. You may
not be able of bristol a tune. Maybe you can't
carry a tune in any manner whatsoever. You can't play
an instrument. You can bristol, you can sing well. Can
(25:26):
you now imagine that you were hearing the battle hum
of Republic? Listen? Can't you hear it? Can't you augment it?
A thousand voices? Ten thousand voices? Did you hear it?
At the funeral set of the Canthy? Did you see
it on TV? Wasn't that movie? When the album began
(25:47):
to feel and suddenly that lovely soft voice singing it,
and the whole thing became while the whole vast TV
world was filled with it. I doubt there were very
many dry eyes when he got through singing the Battle
in the Republic. Well, I can sing, I can whistle
the tune, but I can just right now, I'll stand
here and listen and hear the entire things. Well, if
(26:10):
I try to duplicate it in with my voice, I
couldn't do it. But I can hear his voice as
he sang it. You can hear anyone's voice. You can
hear the speaker's voice tonight alone. You can hear my voice,
and you can put upon my voice what you want
to hear. And I've unknown to you. I will find
(26:32):
myself telling you. Something will happen to confirm what you're hearing.
So you can do this for good or ill. I
advise you do it for good. But the choice is yours.
Speaker 2 (26:44):
You can hurt and you can bless, but don't hurt.
Speaker 1 (26:48):
Use your imagination always lovingly on behalf of others. But
to tell you that you couldn't do it to hurt
is stupid, because you can hurt. But it's entirely up
to you. Imagine what you want, believe that you have it,
and see how it works in the world.
Speaker 2 (27:06):
Those who stop at it or a deproom.
Speaker 1 (27:08):
Stop. Five years from now, when you're on the top,
they may be working for you. And they're even forgotten
that they sat in the same audience with you when
you heard and believed, and they also heard, but they
didn't believe, and so you moved on and they remained behind.
And that's life. But there's only one creative power in
(27:32):
the universe. Scripture names that power as God, Jesus Christ,
the Lord, the same power, because there aren't two gods.
Speaker 2 (27:41):
They aren't two lords.
Speaker 1 (27:43):
There's only one, and that one Christ dwells in us.
He did not appropriate a single man, as Scripture dot
I mean the peacehoods of the world teach. They tell
you of a single man, and there's single out of
man that differs to all men. He isn't dwelling in
this may of that man. His desire was to say humanity,
(28:05):
and so he dwells in us, not in that particular man.
He didn't become this one man dwelling in one man. No,
let no one tell you that the Christ in you
differs from the Christ, and let them name any man
they want. He cannot differ. If there is a Christ
other than that Christ, who is crucified within us, and
(28:30):
who rose and continues to rise in humanity. He is
a false Christ. And the teachers who teach of an
external objective different prist of false teachers.
Speaker 2 (28:42):
Christ is within and he rises within.
Speaker 1 (28:47):
And so you'll go out and put it to the test,
put it to the extreme test. Christ in us, not
out well is the hope of Gordy. So this word
of which I speak, and the word, by the way,
its true definition is meaning. In the beginning there was
meaning to the whole thing, and that meaning was with God,
(29:12):
and God himself was the meaning. There is a purpose,
there's a plan behind it all waken in us so
that we and He are one. So he actually became
us that we may become God. It things incredible, but
it's true. There's the purpose of life to take humanity
(29:36):
and lift it to God, so it becomes God. So
he became man that men may become God. Now tonight,
you need not to define it to yourself. Take a
friend without the friends consent, without the friend's knowledge, and
lift him up. Do you know a friend who is unemployed, Well,
(29:58):
then see him gainfree employed, and don't tell him that
you may brag tomorrow.
Speaker 2 (30:03):
Don't boast, just see him gainfully employed.
Speaker 1 (30:07):
Here is a friend of mine in LA and this
man was unmercifully balled out by his superiors and told
that he was no earthly good and they are considering
letting him go. They're going to fire him. Well, the
men had no support outside of the job, and he
had a family, he told my friend.
Speaker 2 (30:27):
But my friend lives by this law. So he said
to him, or I.
Speaker 1 (30:31):
Go your way. Didn't tell you what he's going to do.
He sat quietly at his desk and heard the man
tell him that they praised him beyond measure for something
that he had done. It wasn't forty eight hours that
the complete reversal of their attitude towardous men in their
praise of something he did in the advertising world. But
(30:55):
the blow had left its mark, and he said to
my friend, yes, I have reversed it, but I don't
feel easy.
Speaker 2 (31:01):
On the job because they could all have said the
unlovely things that.
Speaker 1 (31:05):
They've said and forgotten them.
Speaker 2 (31:07):
So he will come back and I'm going to quit.
I have no money.
Speaker 1 (31:12):
I'm giving them two weeks notice, but I would ask
them to give you one week of the two that
I may get myself together, maybe take off a few
days and just get my thoughts in order. Well.
Speaker 2 (31:24):
At the end of two weeks, he didn't have a job.
Speaker 1 (31:27):
My train when he told him what he's going to do,
my brain knew he could not afford to quit and
not work. So he saw him gainfully employed and earning
twenty five percent more than the present job.
Speaker 2 (31:39):
He took off the second week.
Speaker 1 (31:41):
When he came back to the end of the first week,
he came to my friend's office and said, only yesterday
I got the offer, and I start monthly. I do
not lose one day's salary, and I start at twenty
five percent more than I received on the past job.
What did it my friend's imagination, A loving use of
(32:03):
the imagination on behalf of a friend. Had he gone
without that imaginable state, he'd have walked into the place.
The man would have said, we have nothing or we
can't use it. Why are you quitting? He didn't ask anything.
He simply wanted the man. So if you precede your
visit by an imaginal act, they will see you as
you see yourself. If you walk in knowing that you're
(32:26):
no good, they're going to see you exactly that fight.
But if you walking in the assumption that things are
as you desire them to be, they're going to see
you that way. And this is life. Now, what greater
claim than anyone makes? And to claim that he is God?
When he claimed it, they said, he is blaspheming, For
(32:46):
here is a man, and the man dares to claim
he's God the tenth of John. And he said, is
it not written in your law? I say your God's
sons are the most high? If he called them gods
to whom the word of God came, do you say
of the one that he anointed and sat into the
world that he is best feeding?
Speaker 2 (33:07):
Do you know any greater claim in the world than for.
Speaker 1 (33:09):
A man to identify himself with God and walk as
though he were, and not be ashamed to admit it.
He doesn't go bragging about it, but he knows in
his heart he is one with God. For if his
imagination is God, and he can imagines, well, then that's God.
But if he imagine the state, then it comes the
past that he knows the creative power that is God.
(33:29):
He doesn't have to brag about it and boast about it,
but he doesn't have to hide it. Either he doesn't
have to bury it and be ashamed of it. He
sleeps in a noble state because he's one with God.
But if everyone take that attitude, and the world will change,
not be beaten. But you can take the whole vast world.
If you feed themselves slaves, give them the world, they'll
(33:51):
want it again tomorrow. If the man has self respect,
you can give.
Speaker 2 (33:56):
Him all the money in the world, and he is nothing.
Speaker 1 (33:59):
That goes for the individual, It goes for a family,
it goes for a race of people, goes for a nation.
This is our late President Hoover said, the rise and
fall of ideas will determine the rise and fall of men,
the rise and fall of nations, the rise and fall
of communities. So tell me the idea the community entertains
about itself. Now I'll tell you that community. But now
(34:22):
change that idea of itself, and you'll change that community.
That a family feel important in itself. It doesn't have
to have a background. Who has a background, So you
go back far enough, and almost everyone who now claims
importance would be ashamed of that background. So don't go back.
Start just where you are, and don't pay you want
(34:43):
to look up your family tree, because you're going to
play her to forget it. Just all of a sudden,
start right now and assume the dignity that is God.
That's what your real background is God, And so assume
it and then walk in that assumption.
Speaker 2 (34:58):
And if you have children, I hope you do well, then.
Speaker 1 (35:01):
Instill that into the child, instilled into all within the envioment,
and have them feel important. I have no background judged
by human standards. Are they intellectual, financial or these things?
We made it, but Mother instilled in us. When we
did something of which he was ashamed, she would say
(35:24):
to us, have you forgotten that you are a goddard?
Speaker 2 (35:28):
But we didn't know.
Speaker 1 (35:29):
That must have been very important, because Mother said, have
you forgotten that you are a goddard? Well, I never
heard that we ever had any background. But all of
a sudden, you began to feel that you must be important.
So mother instilled it into our mind. Die. She made
the name important. So today it is important where we
are in the business sense, in every sense it's important.
(35:52):
But mother did that, and she married a man who
had no background and took his name. But she made
it important, all right, who has any background? For as
I am concerned. I refuse to accept the aristocracy of
any being in this world other than the aristocracy of
the spirit.
Speaker 2 (36:11):
What other aristocracy?
Speaker 1 (36:13):
Give me the aristocracy of the spirit, but don't come
to me with any physical descent.
Speaker 2 (36:18):
I'm not an animal.
Speaker 1 (36:21):
I'm not a horse, but you developed it by one
horse after the other.
Speaker 2 (36:25):
I'm God. We're all God. You can't go back beyond God.
Speaker 1 (36:30):
So if that's the start of all of us, well
then that is our route, and so claim it now.
Speaker 2 (36:35):
At any point in time.
Speaker 1 (36:36):
Play me and you'll find yourself being wash clean of
anything you might have thought that family tree held. You
don't have any family tree. The true Israelite is not
a descendant after the flesh, but the elect of God,
of whatever nation.
Speaker 2 (36:55):
That's the man of God.
Speaker 1 (36:57):
So you simply dare to assume that you are that
man of God and then reply what I'm telling you tonight,
and may I tell you in the not distant future,
in the immediate present. It'll work if you don't fault
them and do not change the assumption. If you remain
faithful to the assumption, it will harden into fact because
(37:18):
imagining three eights reality it does.
Speaker 2 (37:24):
Now let us go into the silence.
Speaker 3 (37:28):
Now are any questions, please.
Speaker 1 (38:01):
My dear.
Speaker 2 (38:03):
There's a man in this.
Speaker 1 (38:05):
State today by the name of Christian Murdy. He was
a member of the Theosophical Society when Annie Besant and
all could and that entire crowd ran it. That book
is still in print. They brought her a book without
his consent. They tried to make him a Christ, the
(38:28):
reincarnation of Jesus Christ. He didn't deny it, he didn't
go against it. He allowed it. And that book came
out and they are literally hundreds of full page pictures
of his so called reincarnations of the past, one the male, female, male, female, Chinese, Indian, Oriental, Caucasian,
(38:52):
all these. I don't think they included the Negro. They
hadn't quite integrated in in this set up. He went
all the way back, but not into the Negro. He
was something different. Then when he got big enough and
courage it enough to deny it, he denied it. But
they've printed those books and they're still in the library,
(39:14):
and they're sim in the homes of individuals. And now
he will go from the world as they've departed this world,
and those who will come tomorrow will not know it
was refuted, and go along and believe it.
Speaker 2 (39:27):
I tell you, my.
Speaker 1 (39:27):
Dear, stick to the Bible. All these are simply theories,
man made theories for one purpose, to make a bug.
It's cruel to say that, but I cannot let it go.
By ninety nine percent of them are in it only
for a dollar. Seems cruel, But I'm telling you what
(39:49):
I know. I've gone through these many isoms. Has nothing
to do with spirituality. You are individualize, and you came
forever towards greater and greater individualization.
Speaker 2 (40:07):
You will never lose your identity.
Speaker 1 (40:10):
You will awaken one day and you are the Lord
Jesus Christ himself without loss of identity. That's the great mystery.
Speaker 2 (40:19):
I will know you. And when you awaken and.
Speaker 1 (40:22):
You're born from above, and you behold the fatherhood of God,
and you being the Father, I will know you.
Speaker 2 (40:29):
You will not lose your identity. And yet I will
know you to be God.
Speaker 1 (40:33):
I will know you to be Jesus, and I'll know
you as you are now, and it will not things
strange to you that you are Jesus. You will not
bow your head in shame, and yet you will not
lose your identity. Yes, ma'am, I have had these uh
(41:07):
nin and within too, who make these claims. You can
induce it. You can actually induce it by an assumption.
I'll give you my own personal experience of the crucifixion,
and it's so unlike what the world teaches. I have
(41:29):
experienced scripture. Scripture has been fulfilled in me. I found
myself this night in the fulfillment of the forty seconds song,
which is and he went with them in a throw
to the House of God. He led them in a
gay procession to the House of God. For here I
(41:50):
am in this enormous crowd, all like the Arab world.
And as I'm walking with them, a voice out of
the blue sings out, and the voice stated, and God
walks with them. A woman at my right asked the
invisible voice, and if God walks with us, where is he?
(42:15):
And the voice answered, And all heard the voice, and
the voice said, at your side. She turned to her left,
looked me full in the face, and began to laugh.
And she said to the voice, you mean never is God?
And the voice answered yes, in the act of waking.
(42:35):
Then the voice spoke, but from within me, no one
but the speaker heard it. Then and the voice said
within me, I laid myself down within you to sleep.
And as I slept, I dreamed the dream I dreamed.
And I'm exactly what the end of that sentence would be.
He is dreaming in his eye. With that, I became
(42:57):
so immosely thrilled. I felt myself drawn into this body
that was on the bed, For this took place in
the spirit world. I felt myself drawn into this body.
And this hand was a vortex. This hand was a vortex.
My head of vortex, my feet borices, and my side
the right side of vortex. And I knew then what
the crucificion was. It was sure ecstasy. It wasn't paying
(43:21):
for at all. You can't describe the thrill of these
six borises nailing me to this body. So you're telling
the tenth of John No. One text away my life.
I laid down myself. I have the power to lay down,
and I have the power to lift it up again.
And in spite of that statement, their teach year after
(43:41):
year that a group of men murdered him and nailed
into a wooden cross. He is not nailed to any
wooden cross, the universal CHRISTI is nailed on humanity this
is the cross, and he did it willingly. I laid
down myself. No one took it from me, and I
sprinced that that night. So you can bring all the
(44:04):
arguments in the world about this little stigmatum best of stigmata.
Speaker 2 (44:09):
There was no blood running well.
Speaker 1 (44:12):
The whole hend, both hands whirling vorses, and the head
of whirling vortex, and the side of whirling vortex, and
both feet. The souls of my feet voices, and they
are six, Yes, Sir Judas, I am self betrayed. No
(44:36):
one knows me but myself. No one knows the thoughts
of a man but the spirit of men who dwells
in him. Likewise, no one knows the thoughts of God
but the spirit of God. Therefore, if I betrayed God,
I would have to be the spirit of God, one
who has the secret. And so itself betrayed. One night
in a room about the size of this. And here
(44:59):
I am sitting on the floor with twelve men before me,
sitting on the floor. We're all dressed in ropes, and
I am teaching the word of God. And then one
of these twelve jumps out quickly, and the mother he
jumped up on exactly what.
Speaker 2 (45:12):
He's going to do.
Speaker 1 (45:14):
He was going to tell the authorities what I was teaching.
He went through the only door. As he went through,
and I knew what would happen. A tall, handsome man
about six feet four in most costly robes, came in
erect a matter of forty forty four. He walked straight
down the side, turned at right angles, walked straight down
the side, turned at right angles, and walked down the middle.
Speaker 2 (45:36):
But as he ended, he was one of such a thorty.
Speaker 1 (45:38):
We all rows he was one of tremendous authority in
that community, and we all stood at attention.
Speaker 2 (45:45):
I facing my eary level. Now he came on down.
Speaker 1 (45:49):
And he turned towards me, and he took a wooden
mallet and a wooden prey, and he hammered it into
my right shoulder.
Speaker 2 (45:58):
Blow out the blow into my shoulder.
Speaker 1 (46:00):
Then he took a very sharp instrument, and with one
circular motion like this, he severed my sleeves and then
pulled it and pulled off the sleeve and discarded it,
and I saw it a lovely shade of light baby blue.
Then he stretched his arms out this way and he
embraced it and kissed me on the right side of
my neck, and I kissed him on the right side
(46:22):
of his neck. And as I kissed him, still embracing him.
The whole scene traded here is the fifty third chapter
of Isaiah. To whom has the arm of the Lord
been revealed? It's all symbolism, But the whole thing is true.
(46:45):
That was the betrayal. For you are now nailed. The
pay goes in as your tell. I will now put
upon you all the authority of Israel, and you'll rule
it for a season. Then I will break pay, and
that weight that you carry will be taken from him.
But who has believed our report and to whom has
(47:07):
the arm of the Lord been revealed? He unveils the
right arm, which is the symbol of power at that
moment in time when he rises in you and you
are going to.
Speaker 2 (47:17):
Rule as he dose. And that's the story.
Speaker 1 (47:21):
So the whole story is true, But it's all vision.
It's not secular history. It's salvation history. And the world
treats the whole Bible as sick as a secular history,
and it's not second history at all. The whole thing
takes place above is that I am from above, and
here from below here of this world. I'm not of
(47:43):
this world. And so the whole ram is unfolding above.
It's a mystical drama.
Speaker 4 (47:53):
Any other questions piece, Yeah, yeah, yeah.
Speaker 1 (48:12):
Yeah over a well, freedom is that age. No one
is free by dying here, because death here is restoration
in a world just.
Speaker 2 (48:29):
Like this, no one. I don't care who you are.
Speaker 1 (48:32):
You could be ninety years old now, and if you
drop this very moment, you're restored to life, not as
an infant, someone of twenty years of age, and you're
not old, You're a young and any missing part keeeth hair,
limbs or restored unbelievably new and unaccomfortably new.
Speaker 2 (48:51):
You cannotcun for it.
Speaker 1 (48:52):
How can someone cremate it, turn to dust and stand
before me twenty years old?
Speaker 2 (48:57):
And when they drop they look like a stouth. You're
so old and with it.
Speaker 1 (49:01):
And here, suddenly before me stands this beautiful either woman
or man, twenty years old in a world to rest
you just like this, in a body that is physical,
just like this, cut it. He will breathe, and they
age there as they age here, and they die there
as they die here. And so there's no escape from
this until resurrection. And resurrecting comes to the individual. It
(49:25):
doesn't come collectively. It comes while we walk in the surface.
The individual is raised and set free from this bondage
to decay and becomes then one with the risen Lord God.
Speaker 2 (49:37):
There's only one body, one spirit, one Lord, one God
and father of all.
Speaker 1 (49:49):
Continues to grow, continues to grow. He is the God
of the living, not the God of the day. This
world is the world of death. People won't believe it.
Everything here is dead. If you see it from above, well,
you'll have to see it to understand what I'm talking about.
If you see this from above, everything here is like well,
(50:11):
something that is dead, and you can come down. You
can't change it from about. Strangely enough, I excite to
change it from about. Look at the body. It's on
the bed and it looks like something like a carcass
that is dead. Well, if you know exactly the wisdom
is from above, if you can only do with it
now while you're avail with the charty of vision, which
(50:32):
you can't do it. You've got to come down and
occupy it, and then you forget. This is the world
of death. Yes, sir, on me.
Speaker 2 (50:46):
Animals, I only know this much.
Speaker 1 (50:50):
One night, I've found myself at the top of a
very tall ladder, and below me, I would say, the forest,
the beast of the forest, like tigers, lions, jaguars, all
the wild beashes of the forest. And they were angry,
and I was afraid. I stood on the very top
run and I was really concerned for my safety. They
(51:12):
were angry, looking and moving with all the anger of
the world. Then it dawned upon me. But that's myself
made visible, that is the creative power, enormous power in me.
I arrested the activity in me, not in them, and
they all stood still. They were frozen, as though they
were made of play. I came down the all.
Speaker 2 (51:32):
And they were dead.
Speaker 1 (51:33):
Their life was in me. I came upon a scene,
a simple little scene, and the scene was just like
a Sunday afternoon jinna. And they were dining. And the
minute I saw them dining, I knew that if I
could arrest the activity which I was feeding within me,
that these people would go still. They'd all be still.
(51:55):
But I had no sooner entertained the thought than I did.
I froze my head. I did so. Here was, of course,
the two young fellas about twenty one, twenty three years old,
and their parents in their middle forties. And one fellow
facing me was having soup and he had just got
to spoon this ball. When I prosed the activity in
(52:17):
my head, he couldn't move it. The waitress coming through
the door with the second course, she stopped in her tracks.
Everything stopped. A bird flying clue, not the grass waving, wave,
not lee falling fell, not everything froze, And when I
released the activity in me, all things continued in their force.
(52:39):
The bird that was a probe that was frozen and
arrested contingent. Now if I prosee that bird right now
and he's in flight, will he not fall? If a
bird is now still, they can't remain in the air
and distilled. It has to be in motion to remain
in the air. While it was not in motion and
it didn't fall, everything froze and the leaves could not fall.
(53:04):
And the waitist walking with that second course couldn't walk.
And the boy Young Power twenty one twenty two, he
couldn't continue the action. And when I released that activity
in my head, then he continued the actions and took
the suit. And she continued to bring the thing and
I saw that when I awoke from that state, everything
(53:24):
changed in my world. That everything here is dead, and
we are the animating power. Without men, everything will be dead.
Nat would be dead, for God is in man.
Speaker 2 (53:37):
And worry not that that living word is in man.
Speaker 1 (53:39):
Everything here would be dead. And you take that power
to arrested, and everything standstill, for the world is yourself
pushed out.
Speaker 2 (53:50):
Well, the time is up until the next
Tonight's subject is living the end. I dare say that
everyone here would say yes to the statement of scripture.
With God, all things are possible. I don't think you'll
be here if you did not believe in God.
Speaker 2 (00:22):
And that God to whom all things are possible.
Speaker 1 (00:27):
But maybe we stop right there, and we separate men
from God. And my purpose is to show you that
we are not two, that we are one, that God
actually became man, that men may become God. So let
us now tonight give you my reasons for my claims.
(00:51):
Return to the Book of John, the Gospel of John,
and we are told that the word became flesh and
dwelt among us. Well, that's a mistranslation. The word translated
among is the Greek preposition in within. The word became
(01:15):
flesh and dwelt within us. In us John used the
plural us for the nature.
Speaker 2 (01:27):
Whereof we consisted.
Speaker 1 (01:30):
That the Word of God, which is defined in Scripture
as the creative power of God and the wisdom of God.
Speaker 2 (01:38):
Did not take upon itself.
Speaker 1 (01:41):
Some one person among men, For then that one assumed
would have advanced, and no more but Christ to save all,
did not make this man or that man his habitation
but dwelt in us. That same creative word that created
(02:05):
the universe and sustains it, dwells in us. Therefore, with
God all things are possible, and therefore with Man all
things are possible. So he states it in one book, Matthew,
with God all things are possible. But in Mark he
states it all things are possible to him, meaning man
who believes? Can man believe? So this creative word is
(02:31):
in us? Well, what is this creative word? It's your
own wonderful human imagination. That's Christ in man. Man is
all imagination, and God is man and exists in us,
and we in him. The eternal body of man is
the imagination, and that is Christ himself, the divine body Jesus.
(02:57):
We are his members. So when you say I am,
that's He. Now can you believe that you are now
the man that you would like to be? Though at
the moment of your assumption, reason denies it and your
senses deny it.
Speaker 2 (03:14):
Only your started.
Speaker 1 (03:18):
But if you're right, can you really conceive a scene,
a scene which, if true, would imply the fulfillment of
your dream?
Speaker 2 (03:32):
Yes, imagine it, certainly you can imagine it.
Speaker 1 (03:35):
But the problem is, would you believe it, would you
believe in the reality of the thing imagined? If I
could disbury a moment, imagine myself into a state, any
state at law, and dwell in it. Well, now, what
is dwelling in it? Well, I'm dwelling in it. Well,
that's Christ and that is the resurrecting power of the universe.
So if I remain in a state, I will resurrect
(03:57):
it and objectify it in my world. But I have
to select it and enter the state. If the spectator
could enter into any of these states in his imagination,
approaching the state on the fiery chariot of his contemplative thought,
what would it feel like if it were true? How
would I feel if I were now the man that
(04:18):
I would like to be? How would I know that
I could become it? Well? I first, as I assume
that I am it, Let me think of my friends,
those who really would rejoice with me were it true.
Let me imagine that I am seeing them in my
mind's eye. How do they see me? If what I
am assuming is true, they should see me as I
(04:39):
am seeing myself, and if they are friends, they should
rejoice with me.
Speaker 2 (04:44):
So let me I assume that I am seeing reflected
on the.
Speaker 1 (04:46):
Face of a friend, that which if I saw it
would imply he sees in me that which I have
assumed that I am.
Speaker 2 (04:55):
Will that work?
Speaker 1 (04:56):
Try it? I tell you, if my own personal experience,
it works as we are told in Corinthian. Do you
not realize that Jesus Christ is in you, unless, of
course you failed to meet the test. Now we are
a challenged. He said, come test yourself and see. Well,
this is how I test myself. If Christ is in me,
(05:16):
and all things are possible to Christ. But I must
find out who he is or I have found him
as my own wonderful human imagination.
Speaker 2 (05:24):
And because he dwells.
Speaker 1 (05:25):
Not only in me, he dwells in us, everything is
possible to every one in the world. And so you
help man best by telling him who Christ is. You
could give him all the things of the world that
he needs. He'll come back from more tomorrow. Unless he
knows who Christ is. You can give the entire world
(05:46):
to any one of this, he'll spend it, waste it
if they don't know who they are.
Speaker 2 (05:51):
But tell him who he.
Speaker 1 (05:52):
Is, and he doesn't need anything more than the knowledge
of who he is, and the application of that knowledge
for we are the offering power doesn't work itself. I
can tell you that your imagination is Christ, and maybe
you'll believe me, But unless you actually take it to
the point of working upon it and operating it, it
means nothing. Well, if this night I really believe it,
(06:13):
I would not allow the sun to go down in
my sleep unless I feel myself right into the situation
of the wishful build It need not a wish for myself.
It could be a wish for a friend for everyone
in my world. Because Christ dwells in all, and Christ
is the true identity of every man, then everyone must
be myself pushed out. It can be another if God
(06:36):
is one. Therefore I tell myself, as the seeming of Her,
what I would do were are you, And instead of
giving him the thing that he needs, physically tell him
how to get it for himself. What would you feel
like if now you were the man that you want
to be? How would you see the world if things
were as you desire them to be? Now, this is
(06:57):
what I mean by living in the end. Robert Frost,
just the year before he departed this spair, he wrote
this story for Life magazine, and he said the funding
fathers did not believe in the future.
Speaker 2 (07:13):
What a shock that they did not believe in the future.
Speaker 1 (07:17):
They believed it in He shall be always imagining a
height of our evidence. And the most creative thing in
man is to believe a thing in. They had no
evidence to support their plane to democracy.
Speaker 2 (07:35):
They were under a king.
Speaker 1 (07:37):
When they threw the king away and began to simply build.
Speaker 2 (07:40):
A concept of the future.
Speaker 1 (07:42):
They did not believe that the mere passage of time
would bring them that dream. They believed it in. And
these men believed in plicitly in the word of God.
And they believed that if I know what I want
when I prayed, believe that I have received it, and
I will The precept is true, literally true, to be
(08:02):
accepted literally and fulfill literally. But then what am I
doing not believing I should actually know exactly what I
would like to be, and discovering what I would like
to be is against what I seem to be.
Speaker 2 (08:15):
Dare to assume that I am in and my assumption.
Speaker 1 (08:18):
Though false, if persisted in, will harden interfect that I
know from my own experience, and I know it's a law. Therefore,
if someone is not becoming the man that they would
like to be, and they tell me what I want
to imagine it and it didn't work, then what are
you doing now? I'm still not imagining it. If imagining
(08:40):
creates reality, what are you imagining for? If Christ is
the only creative power in the universe and I identify
it with my own imagination, well then my imagination is
creating reality.
Speaker 2 (08:51):
So what am I imagining?
Speaker 1 (08:54):
Because the morning's paper and I'm failed with everything, I
should not feast upon the horrors of the world or
the negative states of the world.
Speaker 2 (09:03):
After having read it for an hour.
Speaker 1 (09:04):
Then I must either regurgitate or in some strange way
rob it out, because I can't go all out through
life feeding upon such nonsense.
Speaker 2 (09:14):
But if I really know what.
Speaker 1 (09:15):
I want, what you want, what we want, and persuade
myself that we have it, if my premise is sound,
that imagine creates Theianity I should in the not distant future.
Here you tell me that it's worked for you, and
the other one tells me, and I in turn tell
you and go through life sharing this marvelous views with others.
(09:36):
So I say, live us though it were true, just
as though it would truth that passage of Shakespeare. We
have been taught from the primal state, that that he
which is was wished until he were here. We find
(09:56):
it in Caesar. He which is was wished until he
were He wasn't born Caesar the King. But here was
an ambition fulfilled because he was wished into it, He
desired it, lived in the state, and everything reshuffled itself
to conform to that state to which he was faithful.
(10:17):
I see it in my immediate circle, those who you
would not think for one moment but that will become prominent,
But they desired to be prominent, those who desire to
be successful, as they conceive success. No two see success
in the same manner. Some see it through the eyes
of wealth, others through rising in some profession, others in
(10:39):
some other manner. But whatever they conceive it to be,
they can realize it if night after night they're sleep
in the assumption that they are now what they would
like to be. And so we go back that if
the word is truly the word that creates the system
of them in which we live. In the beginning was
the Word, and the Word was with God, and the
(11:01):
Word was God. By him all things were made, and
without him was not anything made. That was made, no,
not even the so called unlovely things, or if all
things were made, he has to be responsible for the
unlovely things as well. So we're told in scripture, I
(11:21):
kill and I make a live, I wound and I heal.
I create the blessing, I create the curses. But now
I must choose life, choose the lovely things. But don't
say there's another creator, for it is another creator. Then
we are in conflict. So my own imagination can conjure
unlovely things if I dwelop on them, or the lovely things,
(11:45):
but they can't be two gods. They can't be too creators.
And if I can find that creator and identifying with
my own wonderful human imagination that I can't pass above.
I can't turn to anything and blame it for the
thing things happening in my life. I know that many
of us are not discriminating, And when we see our
(12:06):
own harvest, we don't recognize it. We can't conceive that we,
in some strange manner permitted these things to be entertained
by us. But we did. It could not have come
to pass in any other way. So if I believe
it and accept it, well, then I will live by it.
And then when I know what I want for anyone,
(12:27):
and this goes for everything in this world. Rather now,
this very moment, you desire happiness in marriage, you said,
but there's no not one person in my world that's eligible.
I know no one. You don't have to know anyone.
All you have to do is to decide within yourself
what you want. Now, what would you do if it
(12:48):
were true? Would you wear a ring on the one
thing that which would imply that someone places there one
that you admire. Well, then well, don't wear a physical ring,
Put it on just as though he had placed it there,
and sleep feeling that which you are feeling as regal.
Don't stay. It's all imagination, certainly is, because all imagination
(13:12):
is Christ. Therefore it's all reality. So when you say, well,
that's only my imagination, what you're just saying, well, that's
only a thing called Christ when you treat the imagination
that way? Is there anything in this world that wasn't
first imagined? Name one thing or point at one thing
in this world for me that is now considered to
(13:32):
be real that wasn't first only imagined? What is now
proof was one's only imagined Therefore this is true statement.
All things were made by him, and he is your
own wonderful human imagination. All objective reality is solely produced
through imagining. The clothes you wear, the chairs in which
(13:56):
you are seated, this in which we are now placed,
everything with one's own imagined. Now tonight, find out exactly
what you what they think you ought to want. What
you want?
Speaker 2 (14:09):
Ask no one's permission.
Speaker 1 (14:10):
You don't need any man's permission, you know, need your
own decision.
Speaker 2 (14:14):
What do I want?
Speaker 1 (14:16):
Now? What would it be like if it were true?
Speaker 2 (14:20):
What would I feel like were it true?
Speaker 1 (14:22):
Now? Catch the mood and try to give that mood
all the sensory bisiness of reality, all the tones of reality,
and then sleep in it just as though it were true.
Speaker 2 (14:34):
And then await the inevitable.
Speaker 1 (14:36):
The inevitable is you're going to resurrect it and objectify
it on the screen of space, and then the world
will call it real and they may not believe you.
Doesn't really matter if you tell them it came to
pass because you simply imagined it. Now they'll point to
the series of events that led up to it, and
they will give credit to the bridge of incident across
(14:58):
which you walk to towards the full pilment of that state,
and they'll point out some physical thing that was the cause.
Now the cause is invisible, for the cause is God,
and God is invisible to mortal life. Who knows what
you're imagined? No one knows. But you can sit down
and imagine, and no one can stop you from doing it.
Speaker 2 (15:19):
But can you give reality to the imagined state?
Speaker 1 (15:22):
If you do, yes, a bridge of incident will appear
in your world, and you'll walk across some series of
events leading up to the fulfillment of the imaginal state.
But don't give causation to any physical step that you
took towards the fulfillment of it. You imagine yourself having
a marvelous business. And then comes the day a building
(15:44):
is for sale. You haven't manickel, toad and a total
of total stranger. But a man comes in and asks you,
quite in a friendly manner, are you going to buy it? And,
knowing you don't have a penny, you say to him
as you would have frayed to a friend with what
And then he said, I have money, it's only in
the bank, drawing nothing. You say, but I have no collateral,
(16:08):
But he said, I watch you. You're an honest person.
Your family they're honest. I think they are. Would you
like me to buy it for you? But get my
lawyer to bid for it. If they knew that I'm bidding,
they do, I have money, they'll bid me up and
so I get it at the very lowest price by
getting a lawyer who represents more than one client and
they do not know who he represents, and he'll bid
for it. Are you willing to take it regardless of
(16:30):
the price, And you say, yes, I'll take it, but
I have no collateral. All I need is your signature
that you will simply play six percent on whatever the
price is and then reduce that principle over a period
of ten years. Agreed, yes, but then sign this and mean,
you'll see if we can buy it. That day you
(16:51):
own the building, and you didn't have one nickel when
you owned the building. That day, you only had your
signature on a piece of paper. At the end of
ten years, you repaid the man is principal. You reduce
it every year, paying him six percent on the remaining principle,
and reduced the entire thing. Of the end of ten years.
(17:15):
That man dies twenty years later and leaves you one
hundred and fifty thousand in cash, tax free, and a
couple of homes and many personal belongings. In the meanwhile,
you continue in that business, and it multiplies and multipliers.
And that year was nineteen hundred and twenty two, nineteen
(17:35):
twenty four.
Speaker 2 (17:37):
It is now nineteen sixty eight.
Speaker 1 (17:40):
That building i'm speaking factory, that building in nineteen twenty four.
Speaker 2 (17:45):
Is now gone.
Speaker 1 (17:47):
He paid only fifty thousand dollars for it. It was
repaid and repaid. A bank three years ago bought the
property because the building was blotted, bought the property for
eight hundred forty thousand dollars in cash and no capital
gain from fifty thousand to eight hundred and forty thousand.
(18:10):
In the meanwhile, the business has expanded into all the
other islands, so that today you couldn't buy them out
for fifteen million dollars.
Speaker 2 (18:19):
All in imagination.
Speaker 1 (18:21):
And this goes back to the imagination that preceded this
man's offer to buy the building. For the young man
seeing this building and entertaining a thought that the present
owners deceived his father and through deception got him out
of a partnership. A junior partnership, and he was moved
(18:42):
not to get even, but to prove that he really
had something within him and could be a success in
spite of their deception. And so every day he would
see on that marquee, not their name, but his own
family's name, and he would see it in his mind's eye,
because you could not take their name and transliterate it
(19:03):
and make it spell this man's family's name. But he
saw it, and in his mind's eye he saw that name, which,
if true, would imply the family owned it. He did
it every day, twice a day for two years, and
then came this sudden out of the nowhere, and the
whole thing was made possible. And today they're all over
(19:24):
the islands, and they have no partners. They've never taken
in one partner, never saw one bit of stop outside
of a family ownership, all by imagination. Now I know
what I'm talking about, because I am a member of
that family. I'm speaking of my own family. This is
(19:45):
not hearsay, I know it. My second brother of Victor,
was the one in whose imagination this whole thing began
to bloom. And he still works all by imagination. He
knows what he wants and then after having decided in
himself that's what I want and that's good for the business.
He then in his mind's eye he appropriates it and
(20:07):
then let things happen. As told us in scripture, the
vision has its own appointed hour, it ripens, it will flower.
If it belonged, then wait for it is sure, and
it will not be late. Read that in the book
of Habaku. Here is the true translation of that path.
Speaker 2 (20:30):
It in forbable.
Speaker 1 (20:33):
So when you know what you want, remain faithful to
that assumption. And the assumption, though at the moment is
denied by your senses and deny by reason, if you
persist in it, it will hearten inter fact or we
not tell that God calls a thing that is not
seen as though it were seen, and then the unseen
(20:54):
becomes seen. He calls everything from the unseen into the
sea in this simple manner.
Speaker 2 (21:01):
For he is the resurrecting power.
Speaker 1 (21:04):
So if I assume that I am, I don't have
to have evidence to support it. I assume that I am.
I am what well I name it, and having given
it a name, given it Paul, given it definition, remaining
in it, I resurrect him. And if it takes one
thousand men to aid the birth of that state. A
thousand men will play their parts, and I don't have
(21:25):
to go out and look for them anymore than my
brother had to go out and look for this man.
He would not have known where to start looking for
one the day of the sale. As far as he
is concerned, he had done it in his mind's eye,
and he allowed everything to happen. And he comes right
in like a joke. He really thought it was a joke.
And he said to this man, you are you full
(21:47):
in me? He said no. He said, well, then wait,
let me call my father. He said lunch. He called
him on the why He said, Daddy, come on up,
leave everything in come. And then he said, now you
tell my father what you tell me. My father's name
is Joseph, and my father said you really immediate.
Speaker 2 (22:06):
He said, yes, Joe, I mean it. I'll have him
bid today.
Speaker 1 (22:10):
You put your signature here, and your son Victor put
his signature. That's all I need. And that was a
lifetime friendship. So when that man died, he didn't owe
my brother Victor anything. He saw love, the friendship and
the feeling of well decency that he had with my
brother Victor. He gave him one hundred and fifty thousand cash,
(22:30):
and that was tax free, and the homes, everything was
tax free. And that building, which he bought for fifty
thousand dollars, was sold three years ago to the Bank
of Nova Scotia. They tore it down and built a
lovely structure. But they paid our family eight hundred and
forty thousand dollars for that building. So here was a game,
and there was no capital tax game none. The whole
(22:55):
thing was simply free. So I know what I'm talking about.
All I need from you is the acceptance of it.
Would you believe it? Would you believe that with God
all things are possible? Would you believe that all things
are possible? To mean? While you can prove it in
the not distant future, but you are the opera and power.
Speaker 2 (23:15):
It will not work itself. If you dare to assume this.
Speaker 1 (23:19):
Very night that you have a better job than you
know home, or that you have a larger income, you
may be fired tomorrow. Don't be concerned. On reflection, you'll
see it was necessary to move you towards the fulfillment
of your assumption. You could be fired and I wouldn't
better eye. If you told me tomorrow, well I did
(23:40):
what you told me. You know what happened. I was fired.
I have seen that it takes some month to fire
you to get you into a better job. I have
seen that time and again. I wouldn't go out and
quit the job. You may be promoted in the job,
or you may be invited by some other concern that
is competitive to join them.
Speaker 2 (24:00):
Do not know how it happens.
Speaker 1 (24:01):
I only know if you remain faithful to the assumption
it's going to happen, and you're going to be promoted
towards the fulfillment of the state that you dare to
assume that it's yours. I could tell you unnumbered stories
along this nature.
Speaker 2 (24:19):
So here I say, dwell in the end. The end
is where we begin.
Speaker 1 (24:23):
Or if I've seen my name on the marquee, that's
the end. I don't wait for the incident to take
place in my world, to move from one to the
other to the other leading up to that. I dwell
in the end. If I go to the very end,
what would it be like were it true a health case?
Not how it's going to become better. But you go
(24:45):
to the end and you say to someone who isn't well,
and in your mind's eye, you say to them, you know,
I've never seen you look better, and have them say
to you, I've never felt better. Well, now that's confirmation
of what you're seeing. You say, I've never seen you
look better, and hear them say to you, well, I
have never really felt better. But you may say to
(25:06):
me I can't hear people, Oh yes you can. You
can hear anything you want to hear. You don't have
to hear it audibly. Listen this very moment. You may
not be able of bristol a tune. Maybe you can't
carry a tune in any manner whatsoever. You can't play
an instrument. You can bristol, you can sing well. Can
(25:26):
you now imagine that you were hearing the battle hum
of Republic? Listen? Can't you hear it? Can't you augment it?
A thousand voices? Ten thousand voices? Did you hear it?
At the funeral set of the Canthy? Did you see
it on TV? Wasn't that movie? When the album began
(25:47):
to feel and suddenly that lovely soft voice singing it,
and the whole thing became while the whole vast TV
world was filled with it. I doubt there were very
many dry eyes when he got through singing the Battle
in the Republic. Well, I can sing, I can whistle
the tune, but I can just right now, I'll stand
here and listen and hear the entire things. Well, if
(26:10):
I try to duplicate it in with my voice, I
couldn't do it. But I can hear his voice as
he sang it. You can hear anyone's voice. You can
hear the speaker's voice tonight alone. You can hear my voice,
and you can put upon my voice what you want
to hear. And I've unknown to you. I will find
(26:32):
myself telling you. Something will happen to confirm what you're hearing.
So you can do this for good or ill. I
advise you do it for good. But the choice is yours.
Speaker 2 (26:44):
You can hurt and you can bless, but don't hurt.
Speaker 1 (26:48):
Use your imagination always lovingly on behalf of others. But
to tell you that you couldn't do it to hurt
is stupid, because you can hurt. But it's entirely up
to you. Imagine what you want, believe that you have it,
and see how it works in the world.
Speaker 2 (27:06):
Those who stop at it or a deproom.
Speaker 1 (27:08):
Stop. Five years from now, when you're on the top,
they may be working for you. And they're even forgotten
that they sat in the same audience with you when
you heard and believed, and they also heard, but they
didn't believe, and so you moved on and they remained behind.
And that's life. But there's only one creative power in
(27:32):
the universe. Scripture names that power as God, Jesus Christ,
the Lord, the same power, because there aren't two gods.
Speaker 2 (27:41):
They aren't two lords.
Speaker 1 (27:43):
There's only one, and that one Christ dwells in us.
He did not appropriate a single man, as Scripture dot
I mean the peacehoods of the world teach. They tell
you of a single man, and there's single out of
man that differs to all men. He isn't dwelling in
this may of that man. His desire was to say humanity,
(28:05):
and so he dwells in us, not in that particular man.
He didn't become this one man dwelling in one man. No,
let no one tell you that the Christ in you
differs from the Christ, and let them name any man
they want. He cannot differ. If there is a Christ
other than that Christ, who is crucified within us, and
(28:30):
who rose and continues to rise in humanity. He is
a false Christ. And the teachers who teach of an
external objective different prist of false teachers.
Speaker 2 (28:42):
Christ is within and he rises within.
Speaker 1 (28:47):
And so you'll go out and put it to the test,
put it to the extreme test. Christ in us, not
out well is the hope of Gordy. So this word
of which I speak, and the word, by the way,
its true definition is meaning. In the beginning there was
meaning to the whole thing, and that meaning was with God,
(29:12):
and God himself was the meaning. There is a purpose,
there's a plan behind it all waken in us so
that we and He are one. So he actually became
us that we may become God. It things incredible, but
it's true. There's the purpose of life to take humanity
(29:36):
and lift it to God, so it becomes God. So
he became man that men may become God. Now tonight,
you need not to define it to yourself. Take a
friend without the friends consent, without the friend's knowledge, and
lift him up. Do you know a friend who is unemployed, Well,
(29:58):
then see him gainfree employed, and don't tell him that
you may brag tomorrow.
Speaker 2 (30:03):
Don't boast, just see him gainfully employed.
Speaker 1 (30:07):
Here is a friend of mine in LA and this
man was unmercifully balled out by his superiors and told
that he was no earthly good and they are considering
letting him go. They're going to fire him. Well, the
men had no support outside of the job, and he
had a family, he told my friend.
Speaker 2 (30:27):
But my friend lives by this law. So he said
to him, or I.
Speaker 1 (30:31):
Go your way. Didn't tell you what he's going to do.
He sat quietly at his desk and heard the man
tell him that they praised him beyond measure for something
that he had done. It wasn't forty eight hours that
the complete reversal of their attitude towardous men in their
praise of something he did in the advertising world. But
(30:55):
the blow had left its mark, and he said to
my friend, yes, I have reversed it, but I don't
feel easy.
Speaker 2 (31:01):
On the job because they could all have said the
unlovely things that.
Speaker 1 (31:05):
They've said and forgotten them.
Speaker 2 (31:07):
So he will come back and I'm going to quit.
I have no money.
Speaker 1 (31:12):
I'm giving them two weeks notice, but I would ask
them to give you one week of the two that
I may get myself together, maybe take off a few
days and just get my thoughts in order. Well.
Speaker 2 (31:24):
At the end of two weeks, he didn't have a job.
Speaker 1 (31:27):
My train when he told him what he's going to do,
my brain knew he could not afford to quit and
not work. So he saw him gainfully employed and earning
twenty five percent more than the present job.
Speaker 2 (31:39):
He took off the second week.
Speaker 1 (31:41):
When he came back to the end of the first week,
he came to my friend's office and said, only yesterday
I got the offer, and I start monthly. I do
not lose one day's salary, and I start at twenty
five percent more than I received on the past job.
What did it my friend's imagination, A loving use of
(32:03):
the imagination on behalf of a friend. Had he gone
without that imaginable state, he'd have walked into the place.
The man would have said, we have nothing or we
can't use it. Why are you quitting? He didn't ask anything.
He simply wanted the man. So if you precede your
visit by an imaginal act, they will see you as
you see yourself. If you walk in knowing that you're
(32:26):
no good, they're going to see you exactly that fight.
But if you walking in the assumption that things are
as you desire them to be, they're going to see
you that way. And this is life. Now, what greater
claim than anyone makes? And to claim that he is God?
When he claimed it, they said, he is blaspheming, For
(32:46):
here is a man, and the man dares to claim
he's God the tenth of John. And he said, is
it not written in your law? I say your God's
sons are the most high? If he called them gods
to whom the word of God came, do you say
of the one that he anointed and sat into the
world that he is best feeding?
Speaker 2 (33:07):
Do you know any greater claim in the world than for.
Speaker 1 (33:09):
A man to identify himself with God and walk as
though he were, and not be ashamed to admit it.
He doesn't go bragging about it, but he knows in
his heart he is one with God. For if his
imagination is God, and he can imagines, well, then that's God.
But if he imagine the state, then it comes the
past that he knows the creative power that is God.
(33:29):
He doesn't have to brag about it and boast about it,
but he doesn't have to hide it. Either he doesn't
have to bury it and be ashamed of it. He
sleeps in a noble state because he's one with God.
But if everyone take that attitude, and the world will change,
not be beaten. But you can take the whole vast world.
If you feed themselves slaves, give them the world, they'll
(33:51):
want it again tomorrow. If the man has self respect,
you can give.
Speaker 2 (33:56):
Him all the money in the world, and he is nothing.
Speaker 1 (33:59):
That goes for the individual, It goes for a family,
it goes for a race of people, goes for a nation.
This is our late President Hoover said, the rise and
fall of ideas will determine the rise and fall of men,
the rise and fall of nations, the rise and fall
of communities. So tell me the idea the community entertains
about itself. Now I'll tell you that community. But now
(34:22):
change that idea of itself, and you'll change that community.
That a family feel important in itself. It doesn't have
to have a background. Who has a background, So you
go back far enough, and almost everyone who now claims
importance would be ashamed of that background. So don't go back.
Start just where you are, and don't pay you want
(34:43):
to look up your family tree, because you're going to
play her to forget it. Just all of a sudden,
start right now and assume the dignity that is God.
That's what your real background is God, And so assume
it and then walk in that assumption.
Speaker 2 (34:58):
And if you have children, I hope you do well, then.
Speaker 1 (35:01):
Instill that into the child, instilled into all within the envioment,
and have them feel important. I have no background judged
by human standards. Are they intellectual, financial or these things?
We made it, but Mother instilled in us. When we
did something of which he was ashamed, she would say
(35:24):
to us, have you forgotten that you are a goddard?
Speaker 2 (35:28):
But we didn't know.
Speaker 1 (35:29):
That must have been very important, because Mother said, have
you forgotten that you are a goddard? Well, I never
heard that we ever had any background. But all of
a sudden, you began to feel that you must be important.
So mother instilled it into our mind. Die. She made
the name important. So today it is important where we
are in the business sense, in every sense it's important.
(35:52):
But mother did that, and she married a man who
had no background and took his name. But she made
it important, all right, who has any background? For as
I am concerned. I refuse to accept the aristocracy of
any being in this world other than the aristocracy of
the spirit.
Speaker 2 (36:11):
What other aristocracy?
Speaker 1 (36:13):
Give me the aristocracy of the spirit, but don't come
to me with any physical descent.
Speaker 2 (36:18):
I'm not an animal.
Speaker 1 (36:21):
I'm not a horse, but you developed it by one
horse after the other.
Speaker 2 (36:25):
I'm God. We're all God. You can't go back beyond God.
Speaker 1 (36:30):
So if that's the start of all of us, well
then that is our route, and so claim it now.
Speaker 2 (36:35):
At any point in time.
Speaker 1 (36:36):
Play me and you'll find yourself being wash clean of
anything you might have thought that family tree held. You
don't have any family tree. The true Israelite is not
a descendant after the flesh, but the elect of God,
of whatever nation.
Speaker 2 (36:55):
That's the man of God.
Speaker 1 (36:57):
So you simply dare to assume that you are that
man of God and then reply what I'm telling you tonight,
and may I tell you in the not distant future,
in the immediate present. It'll work if you don't fault
them and do not change the assumption. If you remain
faithful to the assumption, it will harden into fact because
(37:18):
imagining three eights reality it does.
Speaker 2 (37:24):
Now let us go into the silence.
Speaker 3 (37:28):
Now are any questions, please.
Speaker 1 (38:01):
My dear.
Speaker 2 (38:03):
There's a man in this.
Speaker 1 (38:05):
State today by the name of Christian Murdy. He was
a member of the Theosophical Society when Annie Besant and
all could and that entire crowd ran it. That book
is still in print. They brought her a book without
his consent. They tried to make him a Christ, the
(38:28):
reincarnation of Jesus Christ. He didn't deny it, he didn't
go against it. He allowed it. And that book came
out and they are literally hundreds of full page pictures
of his so called reincarnations of the past, one the male, female, male, female, Chinese, Indian, Oriental, Caucasian,
(38:52):
all these. I don't think they included the Negro. They
hadn't quite integrated in in this set up. He went
all the way back, but not into the Negro. He
was something different. Then when he got big enough and
courage it enough to deny it, he denied it. But
they've printed those books and they're still in the library,
(39:14):
and they're sim in the homes of individuals. And now
he will go from the world as they've departed this world,
and those who will come tomorrow will not know it
was refuted, and go along and believe it.
Speaker 2 (39:27):
I tell you, my.
Speaker 1 (39:27):
Dear, stick to the Bible. All these are simply theories,
man made theories for one purpose, to make a bug.
It's cruel to say that, but I cannot let it go.
By ninety nine percent of them are in it only
for a dollar. Seems cruel, But I'm telling you what
(39:49):
I know. I've gone through these many isoms. Has nothing
to do with spirituality. You are individualize, and you came
forever towards greater and greater individualization.
Speaker 2 (40:07):
You will never lose your identity.
Speaker 1 (40:10):
You will awaken one day and you are the Lord
Jesus Christ himself without loss of identity. That's the great mystery.
Speaker 2 (40:19):
I will know you. And when you awaken and.
Speaker 1 (40:22):
You're born from above, and you behold the fatherhood of God,
and you being the Father, I will know you.
Speaker 2 (40:29):
You will not lose your identity. And yet I will
know you to be God.
Speaker 1 (40:33):
I will know you to be Jesus, and I'll know
you as you are now, and it will not things
strange to you that you are Jesus. You will not
bow your head in shame, and yet you will not
lose your identity. Yes, ma'am, I have had these uh
(41:07):
nin and within too, who make these claims. You can
induce it. You can actually induce it by an assumption.
I'll give you my own personal experience of the crucifixion,
and it's so unlike what the world teaches. I have
(41:29):
experienced scripture. Scripture has been fulfilled in me. I found
myself this night in the fulfillment of the forty seconds song,
which is and he went with them in a throw
to the House of God. He led them in a
gay procession to the House of God. For here I
(41:50):
am in this enormous crowd, all like the Arab world.
And as I'm walking with them, a voice out of
the blue sings out, and the voice stated, and God
walks with them. A woman at my right asked the
invisible voice, and if God walks with us, where is he?
(42:15):
And the voice answered, And all heard the voice, and
the voice said, at your side. She turned to her left,
looked me full in the face, and began to laugh.
And she said to the voice, you mean never is God?
And the voice answered yes, in the act of waking.
(42:35):
Then the voice spoke, but from within me, no one
but the speaker heard it. Then and the voice said
within me, I laid myself down within you to sleep.
And as I slept, I dreamed the dream I dreamed.
And I'm exactly what the end of that sentence would be.
He is dreaming in his eye. With that, I became
(42:57):
so immosely thrilled. I felt myself drawn into this body
that was on the bed, For this took place in
the spirit world. I felt myself drawn into this body.
And this hand was a vortex. This hand was a vortex.
My head of vortex, my feet borices, and my side
the right side of vortex. And I knew then what
the crucificion was. It was sure ecstasy. It wasn't paying
(43:21):
for at all. You can't describe the thrill of these
six borises nailing me to this body. So you're telling
the tenth of John No. One text away my life.
I laid down myself. I have the power to lay down,
and I have the power to lift it up again.
And in spite of that statement, their teach year after
(43:41):
year that a group of men murdered him and nailed
into a wooden cross. He is not nailed to any
wooden cross, the universal CHRISTI is nailed on humanity this
is the cross, and he did it willingly. I laid
down myself. No one took it from me, and I
sprinced that that night. So you can bring all the
(44:04):
arguments in the world about this little stigmatum best of stigmata.
Speaker 2 (44:09):
There was no blood running well.
Speaker 1 (44:12):
The whole hend, both hands whirling vorses, and the head
of whirling vortex, and the side of whirling vortex, and
both feet. The souls of my feet voices, and they
are six, Yes, Sir Judas, I am self betrayed. No
(44:36):
one knows me but myself. No one knows the thoughts
of a man but the spirit of men who dwells
in him. Likewise, no one knows the thoughts of God
but the spirit of God. Therefore, if I betrayed God,
I would have to be the spirit of God, one
who has the secret. And so itself betrayed. One night
in a room about the size of this. And here
(44:59):
I am sitting on the floor with twelve men before me,
sitting on the floor. We're all dressed in ropes, and
I am teaching the word of God. And then one
of these twelve jumps out quickly, and the mother he
jumped up on exactly what.
Speaker 2 (45:12):
He's going to do.
Speaker 1 (45:14):
He was going to tell the authorities what I was teaching.
He went through the only door. As he went through,
and I knew what would happen. A tall, handsome man
about six feet four in most costly robes, came in
erect a matter of forty forty four. He walked straight
down the side, turned at right angles, walked straight down
the side, turned at right angles, and walked down the middle.
Speaker 2 (45:36):
But as he ended, he was one of such a thorty.
Speaker 1 (45:38):
We all rows he was one of tremendous authority in
that community, and we all stood at attention.
Speaker 2 (45:45):
I facing my eary level. Now he came on down.
Speaker 1 (45:49):
And he turned towards me, and he took a wooden
mallet and a wooden prey, and he hammered it into
my right shoulder.
Speaker 2 (45:58):
Blow out the blow into my shoulder.
Speaker 1 (46:00):
Then he took a very sharp instrument, and with one
circular motion like this, he severed my sleeves and then
pulled it and pulled off the sleeve and discarded it,
and I saw it a lovely shade of light baby blue.
Then he stretched his arms out this way and he
embraced it and kissed me on the right side of
my neck, and I kissed him on the right side
(46:22):
of his neck. And as I kissed him, still embracing him.
The whole scene traded here is the fifty third chapter
of Isaiah. To whom has the arm of the Lord
been revealed? It's all symbolism, But the whole thing is true.
(46:45):
That was the betrayal. For you are now nailed. The
pay goes in as your tell. I will now put
upon you all the authority of Israel, and you'll rule
it for a season. Then I will break pay, and
that weight that you carry will be taken from him.
But who has believed our report and to whom has
(47:07):
the arm of the Lord been revealed? He unveils the
right arm, which is the symbol of power at that
moment in time when he rises in you and you
are going to.
Speaker 2 (47:17):
Rule as he dose. And that's the story.
Speaker 1 (47:21):
So the whole story is true, But it's all vision.
It's not secular history. It's salvation history. And the world
treats the whole Bible as sick as a secular history,
and it's not second history at all. The whole thing
takes place above is that I am from above, and
here from below here of this world. I'm not of
(47:43):
this world. And so the whole ram is unfolding above.
It's a mystical drama.
Speaker 4 (47:53):
Any other questions piece, Yeah, yeah, yeah.
Speaker 1 (48:12):
Yeah over a well, freedom is that age. No one
is free by dying here, because death here is restoration
in a world just.
Speaker 2 (48:29):
Like this, no one. I don't care who you are.
Speaker 1 (48:32):
You could be ninety years old now, and if you
drop this very moment, you're restored to life, not as
an infant, someone of twenty years of age, and you're
not old, You're a young and any missing part keeeth hair,
limbs or restored unbelievably new and unaccomfortably new.
Speaker 2 (48:51):
You cannotcun for it.
Speaker 1 (48:52):
How can someone cremate it, turn to dust and stand
before me twenty years old?
Speaker 2 (48:57):
And when they drop they look like a stouth. You're
so old and with it.
Speaker 1 (49:01):
And here, suddenly before me stands this beautiful either woman
or man, twenty years old in a world to rest
you just like this, in a body that is physical,
just like this, cut it. He will breathe, and they
age there as they age here, and they die there
as they die here. And so there's no escape from
this until resurrection. And resurrecting comes to the individual. It
(49:25):
doesn't come collectively. It comes while we walk in the surface.
The individual is raised and set free from this bondage
to decay and becomes then one with the risen Lord God.
Speaker 2 (49:37):
There's only one body, one spirit, one Lord, one God
and father of all.
Speaker 1 (49:49):
Continues to grow, continues to grow. He is the God
of the living, not the God of the day. This
world is the world of death. People won't believe it.
Everything here is dead. If you see it from above, well,
you'll have to see it to understand what I'm talking about.
If you see this from above, everything here is like well,
(50:11):
something that is dead, and you can come down. You
can't change it from about. Strangely enough, I excite to
change it from about. Look at the body. It's on
the bed and it looks like something like a carcass
that is dead. Well, if you know exactly the wisdom
is from above, if you can only do with it
now while you're avail with the charty of vision, which
(50:32):
you can't do it. You've got to come down and
occupy it, and then you forget. This is the world
of death. Yes, sir, on me.
Speaker 2 (50:46):
Animals, I only know this much.
Speaker 1 (50:50):
One night, I've found myself at the top of a
very tall ladder, and below me, I would say, the forest,
the beast of the forest, like tigers, lions, jaguars, all
the wild beashes of the forest. And they were angry,
and I was afraid. I stood on the very top
run and I was really concerned for my safety. They
(51:12):
were angry, looking and moving with all the anger of
the world. Then it dawned upon me. But that's myself
made visible, that is the creative power, enormous power in me.
I arrested the activity in me, not in them, and
they all stood still. They were frozen, as though they
were made of play. I came down the all.
Speaker 2 (51:32):
And they were dead.
Speaker 1 (51:33):
Their life was in me. I came upon a scene,
a simple little scene, and the scene was just like
a Sunday afternoon jinna. And they were dining. And the
minute I saw them dining, I knew that if I
could arrest the activity which I was feeding within me,
that these people would go still. They'd all be still.
(51:55):
But I had no sooner entertained the thought than I did.
I froze my head. I did so. Here was, of course,
the two young fellas about twenty one, twenty three years old,
and their parents in their middle forties. And one fellow
facing me was having soup and he had just got
to spoon this ball. When I prosed the activity in
(52:17):
my head, he couldn't move it. The waitress coming through
the door with the second course, she stopped in her tracks.
Everything stopped. A bird flying clue, not the grass waving, wave,
not lee falling fell, not everything froze, And when I
released the activity in me, all things continued in their force.
(52:39):
The bird that was a probe that was frozen and
arrested contingent. Now if I prosee that bird right now
and he's in flight, will he not fall? If a
bird is now still, they can't remain in the air
and distilled. It has to be in motion to remain
in the air. While it was not in motion and
it didn't fall, everything froze and the leaves could not fall.
(53:04):
And the waitist walking with that second course couldn't walk.
And the boy Young Power twenty one twenty two, he
couldn't continue the action. And when I released that activity
in my head, then he continued the actions and took
the suit. And she continued to bring the thing and
I saw that when I awoke from that state, everything
(53:24):
changed in my world. That everything here is dead, and
we are the animating power. Without men, everything will be dead.
Nat would be dead, for God is in man.
Speaker 2 (53:37):
And worry not that that living word is in man.
Speaker 1 (53:39):
Everything here would be dead. And you take that power
to arrested, and everything standstill, for the world is yourself
pushed out.
Speaker 2 (53:50):
Well, the time is up until the next
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