December 9, 2025 • 54 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):
Addict is the mark of Jesus. The story of Jesus
is an active parable, a parable which is all about
the last things, that part of the history of salivation,
(00:26):
which is still in prospect, and which presses for realization.
And the man who has experienced that part of the
history of salvation cannot escape the responsibility of telling its
(00:47):
meeting to his fellow men. No one who's exposed it
can really turn away from others and leave them as
he was prior to his experience.
Speaker 2 (01:05):
When you and I opened the Bible and reader.
Speaker 1 (01:09):
These wonderful characters, they're not always as far as we've
been certain. We're got all this to really understand that
these patriarchs, say Abraham, Isaac, Jacob, Moses, in all, are
(01:29):
not there men as persons, as you and I are persons.
They are simply representatives are the eternal spiritual states of
the soul states through which you and I passed from
our beginning of the journey to the end where the
(01:52):
end is God. These are all visions. Are these in
other states as they were received by men qualify to
receive them, followed by the prophets, and they recorded them.
Speaker 2 (02:11):
If we had them in our biable.
Speaker 1 (02:15):
But these are states. I have seen these states where
you see the state. Yes, it's personify, it's a person,
but you must always remember it's a state, not the person,
as you're a person or I am a person.
Speaker 2 (02:35):
So here tonight the marks of Jesus, what are they?
Our churches the pictures of him.
Speaker 1 (02:45):
And they think the marks of Jesus are the stigmata.
They're not the marks. I have gone from I would say,
gam Me to Gape. I have seen these victors of
what the artist believed to be Jesus, and hers painted
(03:07):
a man and given him the marks of the stigmata
in the palms of the hand, the feet, the head,
and the side. Some even change the side from the
right to the left, depending upon the artists. And these
are not the marks. When Paul said, henceforth, let no
(03:33):
one trouble me, for I vear on my body the
marks of Jesus. He is telling us, if we understand you,
he has experienced this pathage of the last of the
history of salvation, and these marks begin with the resurrection,
(03:57):
that where it begins. I will bring you to a remembrance,
said the evangelist John. I will bring you to the
remembrance of all the things that I have chosen. And
now I've told you before it takes place, that when
it does take place, you may know that I am He.
(04:23):
When you read that, you might think a man is
talking to a group and telling the group that when
this thing takes place, that I'm telling you.
Speaker 2 (04:32):
Now, you will know that I am me. That's not it.
Speaker 1 (04:40):
What you is telling everyone. That when it takes place,
you will know that the I am in you who
sprinted it all that I am He. He now disappears
for it that I do not away, the Holy Spirt
(05:02):
cannot come. But if I do, I will send him.
This is the gift of the Father. And when he comes,
he will lead you into all truths and teach you
all things. And he will bring to your remembrance all
the things that I have told you. Well, the word
(05:27):
tu in Greek, his cenotaph remembrance Suffragan grave interment, that's
where it starts.
Speaker 2 (05:42):
I will bring to your remembrance. What will he bring that.
Speaker 1 (05:46):
I carry in my body the death of Jesus, that
I may also manifest the life of Jesus in my body.
I carry in my body the death of Jesus that
I may manifest the life of Jesus in my body.
(06:12):
This is the story everyone carries in his body, the
death of Jesus. So let me give you one of
the marks you told him. The forty second psalm. This
is the psalm of remembrance. When he brings back to memory.
I remember when said he. I walked with his enormous
(06:38):
crowd and led them in procession to the House of God.
It was a gay crowd, a festive prow Well, let
me give you my own experience. Here I hung myself.
It is enormous prowd, all dressed. There were of the
(07:01):
near East, where the drama is made. I am leading
them in procession, and they're gay. It's a very very gay,
proud singing praises and giving thanks to God. Walking towards
some unseen mecca, unseen temper.
Speaker 2 (07:24):
And as we walked, a voice rang out.
Speaker 1 (07:29):
He heard the voice, but no one saw a pm
And the voice said, and God walks with them. At
that a woman at my side asked the question, if
God walks with us, where is he?
Speaker 2 (07:50):
For she is addressing the unseen.
Speaker 1 (07:54):
But heard voice. And the voice replied, and all could
hear it? The enormous grown at your side. With this,
she turned automatically to her side and looked into my face,
(08:16):
and she became hysterical. It struck herself fondly. So now
she addresses again this voice. It has no face, it
has no form. And she said to the voice that
spoke to all us, you mean the nevil.
Speaker 2 (08:35):
Is God? And the voice replied yes.
Speaker 1 (08:41):
In the act of waking, then from the depths of
my own soul, the voice spoke only to me. No
one heard what it said, but the speaker and the
voice said to me, I laid myself done within you
(09:04):
to sleep. And as I slept, I dreamed a dream.
I dreamed, and I knew the end. I became so
ecstatically happy. I can't describe in words the thrill, the
emotion that possessed me, or I knew the end of
that sentence.
Speaker 2 (09:25):
Yes, I dream, I am you.
Speaker 1 (09:30):
With this. I felt the cruth of victory. And may
I tell you, far from what the church's treach and
all the teachers talk about its sheer ecstasy.
Speaker 2 (09:44):
What the joy?
Speaker 1 (09:46):
My hands became bortices, my head, abortex, my two feet
portoses on my right side of bortex. Whirling porticies nailed
me to this body, but it was joy. And then
you would understand the tint of job. No one takes
away my life. I laid down myself. I have the
(10:12):
power to lay it down and the power to lift
it up again. So it was in love that he
laid himself down within us to sleep, to dream the
dream of life, and at the end of the dream,
to raise us with him. He's a dreamer, raises us
(10:32):
because he's dreaming that he's us, and he individualizes us
in this manner. It was a voluntary act, and there
was no pain whatsoever in that decision of God to
become you. God became man voluntarily that man may become God,
(10:55):
and there is no pain in that act. What's lever
sagre ecstasy, And that word doesn't describ the thrill that
was mine where I felt it that tight. In fulfillment
of the forty second song, I will bring to your
remembrance all that I have chosen. Now he disappeared from Simon.
(11:18):
God tells the story of his plan, of his purpose,
and then becomes invisible. He isn't there, for nearness implies separation.
God becomes man. He's no nearness about it. He's actually man.
Can you say I am nail. You can't say I
(11:40):
am and say that it is new. That's the call,
that's the center. You may say the hand is now,
that is new. Everything else is near to what to
I am, But I and can't be neive. It can't
be even so for of us even to be there
(12:02):
for near. This implies separation. He actually became men, and
the becoming man man is using the name, the only name,
which is I am.
Speaker 2 (12:17):
So here that's a mark I bear on my body,
the marks.
Speaker 1 (12:22):
Of Jesus, because I carry always in my body the
death of Jesus, so that the life of Jesus may
be manifested in my body. These stories of Jesus is
always about the last things. This is the eschatology of Scripture.
(12:48):
It's the very aid of the great drama for this
coming to an end.
Speaker 2 (12:54):
They are certain.
Speaker 1 (12:55):
Signs that were piled on the body, not visible to
any immortal eye. The signs are experiences of the individual
who bear the signs. Christianity is based upon the assertion
that a series of events happened in which God revealed
(13:18):
himself in action for the salvation of man. And it
begins with the true with the resurrection. I will bring
to your remembrance all the things that I have told you.
If he brings to my remembrance, I go back to
the senator where he is buried. He is buried in
(13:41):
the skull of man. That's where God is actually buried.
The fleet is so profound. It's fall in scripture dead.
Speaker 2 (13:54):
It isn't there.
Speaker 1 (13:55):
It's the great mystery of life through dead. For he
had to empty himself completely of all that he is
to become this little thing called man. He completely acted
himself and took upon himself the fall of man and
becoming man. He dreams the dream of life, and takes
(14:19):
himself through this dream of horror. We are the incarnation
of the tragedy and the glory of this wonderful message
of salvation. We should not forget the glory in the tragedy.
That there is tragedy. Who denies it the aura there
(14:43):
is tragedy. He must not forget and should not forget
the glory that follow us when the dream is over
and God awakes from the dream, has told us in
the Psalms, lose thyself. Why sleepers, thou, oh Lord, do
(15:06):
not cast to start forever? Awake Awake of sleeper and
rise from the dead. So he equates sleep with death
awake or sleep them and rise from the dead. So
he takes these two and they are equated sleep and death.
(15:28):
It is so profound. God had to completely forget who
he was to become you. So I am speaking from experience.
Speaker 2 (15:38):
I am not theorizing. I'm not trying to build some
little philosophy of life. I promise you My.
Speaker 1 (15:45):
Purpose here is to tell you what portions of Scripture
I have experienced. Man must experience scripture to sit down
and work up some little philosophy of life. Millions have
done it, and they're all over the world, little isms all.
Speaker 2 (16:01):
Over the world.
Speaker 1 (16:03):
I am not here to work out some little ism,
but just to tell you that the word of God
has recorded in scripture is true, but not as the
world teaches it.
Speaker 2 (16:14):
It is true for the.
Speaker 1 (16:15):
The visual to experience, and every person in this world
will experience. Scripture has told us Scripture must be realized
in me. Scripture must he realized in me, fulfilled in Me.
(16:36):
And then beginning with the Law of Moses and all
through the prophets and the Psalms, he interpreted it. Then
in all the scriptures, the things concerning.
Speaker 2 (16:48):
Himself, So we go back to the tomb. That's where
the real pain is coming in.
Speaker 1 (16:58):
No one understood it until the resurrection. As we are
told in scripture, he said to that, you do not
understand now what I am doing, but you will afterwards.
He was washing their feet, and he told them, you
do not now understand the reason behind this, the meaning
(17:19):
of this.
Speaker 2 (17:20):
But you will afterwards. And it was only after the
resurrection that the disciples understood the unfolding drama. Oh what
is the drama.
Speaker 1 (17:33):
You've gone to the theater and you've seen the most
wonderful play with the meaning, with the message. Not everyone
in the audience got the message, and no two got.
Speaker 2 (17:44):
It in the same manner.
Speaker 1 (17:47):
So we're told in dilations the same form which we
quoted tonight's title. When we said I bear on my
body the marks of Jesus. He said to the politionans, oh,
foolish clations, who has bewitched you? Before whose eyes Jesus
(18:08):
Christ was publicly portrayed as crucifier. Let me ask you
see this. Did you receive the spirit by the working
of the law or did you receive it with hearing?
(18:29):
We see you heard it and you believed it. Are
you so foolish?
Speaker 2 (18:37):
Having begun in the spiriture, are you now ending in
the flesh?
Speaker 1 (18:43):
For the whole vast world accepts this personification of God's
creative power as.
Speaker 2 (18:50):
A being of flesh. And he's asked, in the.
Speaker 1 (18:53):
Relations you heard it in the spirited you, a story
was told you, the most incredible story in the world,
the story of God's player, his purpose to actually endow
his own creation with life, like.
Speaker 2 (19:10):
An artist conceiving.
Speaker 1 (19:13):
Like a pig milion and galateeer, and a pig milion
conceives the most glorious thing in the world as he
can conceive it.
Speaker 2 (19:22):
But it's dead, it's made.
Speaker 1 (19:24):
Of marble, and if it can't respond, it can't love
him the creator, And he has.
Speaker 2 (19:31):
No what to do because he wanted to become animating,
something alive. And to whom do you pray?
Speaker 1 (19:38):
He praise to the Goddess of love and wined, Galatier responds.
The first word that she utters is the name of
her creator. I've seen the play, and here this beautiful
mark statue, and so suddenly it begins to pronounce pig media.
(20:04):
The day becomes alive and is saying pig media in
our case, we become alive. We call our creator's name too.
We don't call him God, we don't call him that.
We don't know the end. He said, I am. Before
a man can say anything, man must first be aware
that he is, to be aware that he is. He
(20:26):
is saying, whether he votes or not, he is saying,
I am. So we are the so called dead who
become animated, and we know that we are, knowing that
we are, we're saying so, the Creator is calling forth
life and making us become animated with love us.
Speaker 2 (20:49):
In his word, he wants loved us.
Speaker 1 (20:52):
So, hearing this wonderful picture, he goes to this state
of death, begins with death, and then he animates it
and it brings it out. So here let me give
you now my own experience, beginning with the first great bar.
The crucifixion is that's go on. But although the Crucifixion
(21:16):
is over, the resurrection is teaching place, and the most
damnable statement he pronounces upon Thaus who teach that the
resurrection is past.
Speaker 2 (21:30):
Read it in his second letter to Timothy.
Speaker 1 (21:34):
Those who teach that the resurrection is over and past
are leading people astray and causing them to move from.
Speaker 2 (21:43):
The faith, the true faith.
Speaker 1 (21:46):
So the churches say the resurrection took place two thousand
years ago. For it is debta to Timothy Condems, the
man unmessively who teaches that it is over.
Speaker 2 (22:00):
It is taking place. Every moment of time.
Speaker 1 (22:04):
Someone is being raised from the day and starts where
he was buried. I bear all this in my body,
the death of Jesus well. I know the location is
my skull. I didn't know it until it happened. And
so when it happened and I woke within my skull
(22:28):
to discover the scow, to be a tomb, to be
a supplical, it was only the thays that I realized
that that's where he was buried. I heard the voice
say to me, I laid myself down beeen you to sleep,
And as I slept, I dreamed the dream. I dreamed
(22:49):
that I do. I dreamed I am you. But I
didn't realize how literally true that statement was. That he
actually injured me this death will and leading himself down
within me.
Speaker 2 (23:04):
And shared with me these visions of life un kill
the dreamer.
Speaker 1 (23:12):
Although I'm awaken, he breaks me with him because he
fused that interval, refused and became.
Speaker 2 (23:19):
One, and then we come up.
Speaker 1 (23:22):
And so the mark that pause speaks of I fail
on my body the marks of Jesus.
Speaker 2 (23:28):
He starts.
Speaker 1 (23:29):
Now with the tomb. Do I fail the mark the tomb? Yes,
I have had the experience of the tomb. You can't
see it with mortal eye, but I know it from experience.
And so that one mark was my first mark, the
mark of the tone. For all I had the mark
(23:49):
of the crucifixion, that was only a remembrance. Remember, I
will bring.
Speaker 2 (23:55):
To your remembrance all that I have told you. So
everyone is going to have that experience.
Speaker 1 (24:01):
Of leading the crowd in procession to the House of God.
And when it happens, the night it happens, it will
only be a remembrance of the things that he told
us would happen. But beginning with the tune, that's something
we did not experience before, these things he told us.
And now men could not believe it and suddenly begin
(24:24):
to unfold with it. So the first great park is
to awaken in your skull, to find it.
Speaker 2 (24:33):
A supplcan.
Speaker 1 (24:35):
And then you come out. You push the base of
that skull from within. Something gives and you come out,
and you come out in the manner that a child
comes out of the womb of a woman head first.
And you come out inch by inch by inch, and
there you are on the floor, and you rise, look
(25:00):
back at that suppacum, the body out of which you've
just emerged, and it's ghastly pale. To fulfill Scripture, the
thirtieth chapter of the Book of Deuteronomy, I mean part
of Jeremiah, the thirtiest chapter of Jeremiah. Why is every
(25:21):
face so pale? And so you look at it, and
it's ghastly pale. And now comes the great unfolding of
the wind the spirit. So much is said in John
about the importance of the spirit, the importance of the wind.
Speaker 2 (25:41):
And you hear it, and you feed it, and you.
Speaker 1 (25:44):
Wonder where is this strange, unhersty wind coming from. You
know it's here, You feel it here for in all
of them. And then all the simpleism of Scripture begins
to a fairy void. And it happens so automatically and
saw naturally. And when three men take the place where
(26:04):
the body was, but in disapparse you look at these men.
They can't see you, but you see then, and you
hear every thought. You hear their words and read and
discern what they're thinking. And when two all are well,
they can believe what the third has announced. For the
(26:25):
third has announced what he is found. And he finds
the sign of your birth, for your told in scripture,
this shall be a sign unto you. You will find
a vay wrapped in swatting clothes. It's a sign. It's
not the event. It's not any more the event. Then
(26:49):
the fly fly or the fight house to night. If
the president is there, if he's in residence, reply flies.
It only signifies his presence. But that's not the resident.
If I want easy in office, look to see if
the flag is flying, for whenever he's in office, that
flag should fly, and when he is not in the
(27:10):
White House, the flag is lord.
Speaker 2 (27:13):
So the little wave wrapped.
Speaker 1 (27:15):
In swathing clothes is a sign signifyant an event, and
that's the event where the individual has been born into
an entirely different age, a new wel, a new beginning.
So they find the sign, lift the sign up and
(27:37):
place it on the bed. And you will take that
sign a child.
Speaker 2 (27:43):
You will raise it. You look into his heavenly face.
Speaker 1 (27:47):
And say some wonderful, endearing sentence, and with that it
will break into a smile and the holding will dissolve
while you are still holding that sign in your are living,
living bade wrapped in swamping clothes.
Speaker 2 (28:04):
So that's the second mark I bear upon my body.
Speaker 1 (28:08):
I bear upon my body the marks of Jesus, or
inid my body, I bear the gentle Jesus. And now
because it's light through dead, he must now spring into flower.
And these are all the marks of the flowers that
all pair up on the tree. That's the second one.
And then comes the third. And the third mark you
(28:32):
will bear upon your body is when he reveals to
you your true identity.
Speaker 2 (28:40):
For God is a father. And if God is the father,
and he succeeded in.
Speaker 1 (28:47):
His purpose, which is to so give himself for you,
that he actually becomes you.
Speaker 2 (28:55):
In that moment of becoming you, you are a father.
And so he brings in this third part his son,
and the son calls you father, and you.
Speaker 1 (29:10):
Are exactly who you are, and you know exactly who
the child, the boy is.
Speaker 2 (29:15):
He's David, David of biblical faith.
Speaker 1 (29:20):
And there is no doubt in your mind, no uncertainty
as to this eternal relationship. So you can say, I
know prayer that mar upon my body. And then comes
the other sign, for he brings us out of this
wilderness which signs and wonders. And so the one sign
(29:43):
identified with the escape from Egypt as we make our exodus,
is that of the serpent. And so the great fiery
serpent is lifted up upon a rod that guts. And
here in your wonderful body, you'll feel it as though
(30:05):
it took place physically. You'll feel it just as though
the whole thing was taking place physically. You'll be split
from top to bottle, and you will observe these thing
that is split, that the Book of Hebrews equais with
the body of Jesus. The curtain of the temple is
(30:25):
the flesh of Jesus, as we are told in the
Book of Hebrews. And you feel the flesh being cut
right down from top to bottom. And just as it's
splint and you see it parted, you look and behold
the blood of God.
Speaker 2 (30:42):
At the base. At some rate it's liquid golden light.
Speaker 1 (30:48):
As you look at it, you know in the depths
of your soul, I am it.
Speaker 2 (30:56):
That is my very self. Knowing it.
Speaker 1 (30:59):
You use with what you perceive, and the perceived, and
the perceiver become one. And then like a serpent, but
a fiery serpent, you will send this rod right up
into your star. That's the other mark you bay upon
(31:21):
your body. And then comes the seal of approval as
the final mark. And that seal of approval is waiting.
The heaven's open, and there is no limit, no circumference,
just infinite transparency, translucency. And you look up and holding
(31:47):
above you, as though floating on water, yet there's no water.
But just as though you're floating, is this heavenly doves,
And it looks at you, and his eye catches your eye,
and you do it automatically.
Speaker 2 (32:04):
You raise your hand.
Speaker 1 (32:07):
It gently sends upon your hand, and you bring it
to your face, and it smothers you with affection, kisses
you all over your head. And while it's mothering you,
the whole thing dissolves. But I'll give you one little instance.
Between when it happens to you or not, I don't know,
(32:28):
but I must tell you I have not written it.
I omitted it from the telling in the book A
Woman without my Side. And the woman said to me,
he loves you, while it was so obvious that he
loved me, smothering me with kisses.
Speaker 2 (32:47):
So he loves you. Then she said to me, you
know they avoid man.
Speaker 1 (32:55):
Man gives off the most offensive odor, and avoid the odor.
Speaker 2 (33:01):
They avoid man. But he so loved for you.
Speaker 1 (33:06):
He penetrated the ring of offense and came down to
demonstrate his love for you. So this scene from on
high is not only a world of violence, but a
world of death, a world of decay, a world that
gives off the most horrible odor. But the Holy Spirit,
(33:30):
simple eye, is the doubt showing his infinite message, penetrates
this horror called the odor of man, which is violence,
and comes down upon the one that at that moment
he is selected and sealed and approved. Every One will
(33:50):
have it, but everyone. I didn't put that in the
little tampred for reasons. I do not know if it's
the experiment. So everyone the dovis experience of everyone. But
that potion I omitted because I didn't want someone to
feel that it was something different.
Speaker 2 (34:11):
But that was my experience.
Speaker 1 (34:12):
She said to me, he loves you, and I didn't
reply because to me it was so obvious that he
loved And then she gave me the reasons for his
descent and told me that this horrible odor that man
gives off so offrames them that they avoid there, But
(34:36):
that his love was so intense for you that he
penetrated the ring of offense and came down to demonstrate
his love for you. His work in me was finished,
and he sealed it with himself. So this is our
story concerning the marks of Jesus. Here the fourth said he,
(35:01):
or henceforth, let no one trouble me, for I pray
on my body. The marks of Jesus has nothing to
do with the stigmatter. The sting matter is ecstasy beyond nature,
not painful as you see on these paintings.
Speaker 2 (35:22):
Don't for one, mum.
Speaker 1 (35:23):
Believe it. Last year in the Metropolitan in New York City,
here was one at a fantastic prize, and they had
the sixth point on the left side.
Speaker 2 (35:36):
For that was not my experience. It was on the
right side.
Speaker 1 (35:40):
But these points came simultaneously. He didn't puncture this and
then that, and then my feet singly and then my
head all came together. I was sucked into this body by.
Speaker 2 (35:53):
These six hurling porphasis.
Speaker 1 (35:57):
And I can't describe the share to say or that
k moving on this body when God made his decision
to take what he had created and make it alive
and give himself to it.
Speaker 2 (36:13):
So they are not two of us, just one, and
I am Keet. That's the story.
Speaker 1 (36:21):
So this wonderful vision or experience I would say of
Paul will be the experience of every child born a woman.
No one will fail for.
Speaker 2 (36:32):
The very simple reason you aren't doing it.
Speaker 1 (36:36):
He who began a good work in you will bring
it to completion at the day of Jesus Christ.
Speaker 3 (36:43):
He began it in us, and he completes it. And
so no one does it. It's being done on man.
If it seems a trying time, all right, do not
fail upon the tragedy on the glory, for the glory
is ours. We are the incarnation of both tragedy and glory.
(37:07):
But we should not develop on the tragedy to the
exclusion of the glory.
Speaker 1 (37:14):
So here these marks are not to be seen with
mortal eye. They are to be seen by being experienced.
And then you hold them forever in your wonderful immortal memory.
When you take off this garment for the last time,
you will see the full significance of the experiences. It
(37:38):
will all be reveal to you why biness cathology had
to take place. So the story of Jesus is still
to be that portion of the message of salvation that
is still in being, still in prospect, but perspect for realization,
(37:59):
and it's realize in us. So the aim comes so suddenly,
it takes us unaware. It takes us suddenly and comes
to us while we're still living in this strange existential situation.
You wake in the morning the same person you've got
to bed that night, the same person that you were
(38:21):
the day before, and all of a sudden, in this
strange world of ours that we took for granted, this
thing happens. And then you go back into the engine
scriptures and you read it and see it's all four tone.
That's why the ancient rabbi said that we are predestined,
(38:42):
or events are predestined, if for tone, by a word
of scripture. If I can read it in scripture, it's predestined.
I don't make it. It just happens. It happens when the
word is being brought to completion, and the moment that
work has come into completion, well then it unfolds within us.
(39:06):
So Jesus Christ is the Holy super natural being. Don't
look for him in the flesh. So let me remind
you what Paul said to the Galatians. Are you so
foolish having been done in the spirit, are you ending
in the flesh. Don't look for any physical Jesus, don't
(39:31):
look for any of man.
Speaker 2 (39:32):
Now, smile of.
Speaker 1 (39:32):
Yourself as the Savior, the liver words of Isaiah. I
am the Lord, your God, the Holy One of Israel,
your Savior. And besides me, there is no savior whose
foul I am. I am the Lord, your God, the
(39:57):
Holy One of Israel, your Savior. So don't let me
make any means our say you're outside, for when he comes,
he's going to come within you. And when he comes, still,
understand the words I have told you before it takes place,
the way it does take place, you may believe that
(40:20):
I am He. So all this was said of the Lord,
and it happened to you, well, then you'll believe I
am He. For these things only happen to the Lord.
He is born under the tomb. He allowed himself to
be in tune voluntarily. No one takes my life. I
(40:42):
laid down myself. Either power that lay up and the
power to lift it up again, or I put me
in the tomb, I will rise, and so that put
him in the tomb the human scar.
Speaker 2 (40:56):
And when he rises, you will know I am he.
Speaker 1 (41:00):
So he rises, and may I tell you the same
station is one of rising from sleep. The only reason
that you know it was so deep that it was
like it under dead is the location when you find
yourself in a tomb. Only the day are placed in tombs. Therefore,
(41:23):
finding yourself in the tomb of your own skar, and
you know it's a supplica and it's completely sealed.
Speaker 2 (41:31):
However I got there, I don't remember.
Speaker 1 (41:33):
But whoever put me there must have thought me dead,
because I didn't realize that I went into the place.
Speaker 2 (41:44):
But here I am.
Speaker 1 (41:45):
I'm in it, and it is sealed, and I wake
in it. Waking in it in a tomb, I must
now associate my state with death. But I'm not dead anymore.
Then you know the word for the first chapter of
the Book of Revelation.
Speaker 2 (42:05):
I was dead, and I am alive for evermore.
Speaker 1 (42:13):
The faithful witness the first born from the dead. The
mystery of life flew dead except a grain of wheat
fall into the ground and die. It remains alone. But
if it falls into the ground and dies, it brings forth.
(42:34):
Much so that grain of wheat was the creative power
of God call in scripture, Jesus Christ, and so it
penetrated the tomb, the cenotaph, the skolar Man, and there
in that tomb it brings the dream of life. And
(42:58):
then comes the last scenes, these wonderful scenes, as they
unfold in you, revealing how you really.
Speaker 2 (43:06):
Are the very being that enterview.
Speaker 1 (43:11):
Or in that day, you will know that I am he,
are you dewelophan it, For I'm telling you everyone is
going to have this experience. Everyone. No one can fail
because you aren't doing it. You're not doing it on
(43:32):
the outside at all. While you go about your business
doing all the things on the outside, being a greater person,
a wealthier person, contributing mortal society. All these things are lovely.
But while you're doing these things, our work is taking
place in you of which you are totally unaware. When
(43:55):
that work is being completed, it begins to unfold an
unvaved in the series of supernatural experiences, and one by
one they unfold, and then you know, I am he.
I can't tell you the first time I told the
story of the crucifixion, it was a strange reaction. It
(44:19):
happened in New York City. And so the very next
night was election night, and I told my friends, just
as I've told you tonight. Well, their reaction was one
of who does he think he is? That was the reaction.
I wasn't telling them that I differ from them. I
was just telling them exactly what happened to me, and
(44:41):
what happened to me. I can't conceive as something different
from what other has happened to you or will happen
to you. And so I have be told him I
heard the voice distinctly. They heard the voice, but only
I heard the last expression of the voice. They heard
this wonderful conversation between the woman and God, the voice
(45:05):
of authority when it came to the very end, I
and I alone heard it, but it came from the
depths of my being. I laid myself down within you
to sleep, and as I slept, I dreamed the dream
I dreamed, Yes, I dreamed that I knew, and dreaming
(45:26):
that is me.
Speaker 2 (45:26):
He fused with me.
Speaker 1 (45:28):
And you understand that second chapter of the Book of
Genesis and the Lord God caused a profound sleep to
fall upon man, and he slept. There's not a word
said in scripture where he was ever awakened. He awakes
from me when God in him awakes, and he told
(45:51):
Abraham the false fantastic story, and a deep, deep sleep
fell upon April, and he slept. And there's no thought
in scripture where Abraham, in his long, long journey was awakened.
Speaker 2 (46:07):
He was dreaming. For who was dreaming? God entered death's
door with those who enter.
Speaker 1 (46:15):
I'm laid down in the very brave with the man
and dreams with them until they're both awake. But they
are too red. They awake. When they're awake, they're won.
And you will say, I am he. So I bear
on my body.
Speaker 2 (46:34):
The marks of Jesus.
Speaker 1 (46:37):
If you take this little body here and cut it up,
you won't find one mark.
Speaker 2 (46:42):
Oh not the skal.
Speaker 1 (46:43):
You'll find nothing in there that looks like a tube.
And yet in my body, I'm speaking now of my
supernatural body, the eternal body, the immortal body. That's where
the drama really takes place. And these are only shallows
of that body. All the any question streets.
Speaker 2 (47:14):
We are important.
Speaker 1 (47:19):
Yeah, it's a very good question. What does it mean?
I am that I am. A friend of mine drove
me to Timberary Aid and he's a very very serious
student of the mysteries. Spends much time daily in spite
(47:41):
of his business hour that he must give to the
business where he works with his concordance. And he came
up with an excellent interpretation of that. He said, you
speak and the Bible speaks constantly of two ages, this age,
I'm that age. So I am not only the god.
(48:04):
I am the god of this the world of Caesar,
but that I am taking one from this level into
that level. So there's no other god. So I am
that I am also or he speaking of an entirely
(48:25):
different world. We can't deny here that before man can
do anything, man must first be well, that's obvious, I am.
But can I believe that when I go into an
entirely different spare, I will confront the same I am, Yes,
(48:47):
under different circumstances.
Speaker 2 (48:49):
Entirely different world.
Speaker 1 (48:53):
But you can use it here on this level to
make it as practical as you want. When you think
of something or it seems to be detached from him,
be perfectly still and assume I am dead. Until it
ceases to be that, and it becomes I am I
(49:16):
think it's frantically little story of health or well. Well,
there is health or there is wealth. I'm not feeling
well and I am not wealthy. Therefore it seems.
Speaker 2 (49:27):
Like that over there.
Speaker 1 (49:30):
But if I am all, I will assume I am healthy.
Speaker 2 (49:35):
Well, health seems to be other than myself.
Speaker 1 (49:38):
When I began to assume it, I would draw it
closer and closer and closer, until I feel I am
healthy or I am wealthy. The story of Isaac droying
his son clothed in the garment where he tried to
(49:58):
deceive close my son, come near my son, that I
may feeling, and so Jacob comes cloth as Esaul. And
finally it is not out there anymore. It is here.
The secret of making there here and then now near
(50:22):
the questions piece here the question in the next world,
will people experience that which I spoke of tonight? If
(50:44):
they have not now experienced it, will they experience it?
Speaker 2 (50:47):
There?
Speaker 1 (50:48):
In the vetch by did a so called next world
is just as solidly real and flesh fled as this world.
You're you're going to find the surprise of your life
that it is just like this world. They're not made
of gospel. They not go through walls as people teach.
(51:11):
They're just as solid as this with all the problems
they have here, and they appropriate player, and they die
there too, just as they die here. This is the
curve play. This is only a section of the play,
and so pree scoreing tain is allotted. This all right,
(51:37):
is a lot of another section of time. You will
make your exit here to find yourself not necessarily in
the same month of the same year. Following death, you
will find yourself a thousand years beyond or a thousand
years in black. That will be determined by the work
yet to be done in you. He began it, he's
(52:01):
going to complete it, and he's not going to ask
you for your permission to insert you into that field.
As the d Chapter of Romans tells us, the creature
was made subject unto futility, not willingly, but by reason
of the will of him who subjected him, in hope
(52:22):
that the creature will be set free from this bondage
to corruption and obtain the glorious liberty of the children
of God. So he didn't consult me to put me
in this place, didn't consult you we were made subject
unto futility, not willing me, and that would show me
(52:43):
so clearly. In visioned one night when I saw all
these people, and they refer to this world of ours
as woodland. They don't found it earth wood land. And
I was talking to Heidi, the Great German, and he said,
never they all.
Speaker 2 (53:02):
Speak of it as boodland.
Speaker 1 (53:03):
Now one of them believed that anyone could ever come
back from woodland. Woodland to them is eternal death. And
so you read the end chapter of the Book of Mark.
And when the eye was open, he was asking, now,
what do you see that I see men like trees walking?
(53:24):
This is like a tree project concerned. This is all woodland.
And they wouldn't believe my stories at all.
Speaker 2 (53:32):
They love to hear them. I told them all my
stories of Earth, but.
Speaker 1 (53:36):
They didn't believe me anymore that they believe the Gospel story.
Speaker 2 (53:41):
Today.
Speaker 1 (53:42):
Read the twentieth chapter the Book of Acts. And he
spent the entire day, from morning to evening, trying to
convince them of Jesus, using as support for his argument
all the arguments inscription. And some believed what he said,
others disbelieve.
Speaker 2 (54:03):
Good Night,
Addict is the mark of Jesus. The story of Jesus
is an active parable, a parable which is all about
the last things, that part of the history of salivation,
(00:26):
which is still in prospect, and which presses for realization.
And the man who has experienced that part of the
history of salvation cannot escape the responsibility of telling its
(00:47):
meeting to his fellow men. No one who's exposed it
can really turn away from others and leave them as
he was prior to his experience.
Speaker 2 (01:05):
When you and I opened the Bible and reader.
Speaker 1 (01:09):
These wonderful characters, they're not always as far as we've
been certain. We're got all this to really understand that
these patriarchs, say Abraham, Isaac, Jacob, Moses, in all, are
(01:29):
not there men as persons, as you and I are persons.
They are simply representatives are the eternal spiritual states of
the soul states through which you and I passed from
our beginning of the journey to the end where the
(01:52):
end is God. These are all visions. Are these in
other states as they were received by men qualify to
receive them, followed by the prophets, and they recorded them.
Speaker 2 (02:11):
If we had them in our biable.
Speaker 1 (02:15):
But these are states. I have seen these states where
you see the state. Yes, it's personify, it's a person,
but you must always remember it's a state, not the person,
as you're a person or I am a person.
Speaker 2 (02:35):
So here tonight the marks of Jesus, what are they?
Our churches the pictures of him.
Speaker 1 (02:45):
And they think the marks of Jesus are the stigmata.
They're not the marks. I have gone from I would say,
gam Me to Gape. I have seen these victors of
what the artist believed to be Jesus, and hers painted
(03:07):
a man and given him the marks of the stigmata
in the palms of the hand, the feet, the head,
and the side. Some even change the side from the
right to the left, depending upon the artists. And these
are not the marks. When Paul said, henceforth, let no
(03:33):
one trouble me, for I vear on my body the
marks of Jesus. He is telling us, if we understand you,
he has experienced this pathage of the last of the
history of salvation, and these marks begin with the resurrection,
(03:57):
that where it begins. I will bring you to a remembrance,
said the evangelist John. I will bring you to the
remembrance of all the things that I have chosen. And
now I've told you before it takes place, that when
it does take place, you may know that I am He.
(04:23):
When you read that, you might think a man is
talking to a group and telling the group that when
this thing takes place, that I'm telling you.
Speaker 2 (04:32):
Now, you will know that I am me. That's not it.
Speaker 1 (04:40):
What you is telling everyone. That when it takes place,
you will know that the I am in you who
sprinted it all that I am He. He now disappears
for it that I do not away, the Holy Spirt
(05:02):
cannot come. But if I do, I will send him.
This is the gift of the Father. And when he comes,
he will lead you into all truths and teach you
all things. And he will bring to your remembrance all
the things that I have told you. Well, the word
(05:27):
tu in Greek, his cenotaph remembrance Suffragan grave interment, that's
where it starts.
Speaker 2 (05:42):
I will bring to your remembrance. What will he bring that.
Speaker 1 (05:46):
I carry in my body the death of Jesus, that
I may also manifest the life of Jesus in my body.
I carry in my body the death of Jesus that
I may manifest the life of Jesus in my body.
(06:12):
This is the story everyone carries in his body, the
death of Jesus. So let me give you one of
the marks you told him. The forty second psalm. This
is the psalm of remembrance. When he brings back to memory.
I remember when said he. I walked with his enormous
(06:38):
crowd and led them in procession to the House of God.
It was a gay crowd, a festive prow Well, let
me give you my own experience. Here I hung myself.
It is enormous prowd, all dressed. There were of the
(07:01):
near East, where the drama is made. I am leading
them in procession, and they're gay. It's a very very gay,
proud singing praises and giving thanks to God. Walking towards
some unseen mecca, unseen temper.
Speaker 2 (07:24):
And as we walked, a voice rang out.
Speaker 1 (07:29):
He heard the voice, but no one saw a pm
And the voice said, and God walks with them. At
that a woman at my side asked the question, if
God walks with us, where is he?
Speaker 2 (07:50):
For she is addressing the unseen.
Speaker 1 (07:54):
But heard voice. And the voice replied, and all could
hear it? The enormous grown at your side. With this,
she turned automatically to her side and looked into my face,
(08:16):
and she became hysterical. It struck herself fondly. So now
she addresses again this voice. It has no face, it
has no form. And she said to the voice that
spoke to all us, you mean the nevil.
Speaker 2 (08:35):
Is God? And the voice replied yes.
Speaker 1 (08:41):
In the act of waking, then from the depths of
my own soul, the voice spoke only to me. No
one heard what it said, but the speaker and the
voice said to me, I laid myself done within you
(09:04):
to sleep. And as I slept, I dreamed a dream.
I dreamed, and I knew the end. I became so
ecstatically happy. I can't describe in words the thrill, the
emotion that possessed me, or I knew the end of
that sentence.
Speaker 2 (09:25):
Yes, I dream, I am you.
Speaker 1 (09:30):
With this. I felt the cruth of victory. And may
I tell you, far from what the church's treach and
all the teachers talk about its sheer ecstasy.
Speaker 2 (09:44):
What the joy?
Speaker 1 (09:46):
My hands became bortices, my head, abortex, my two feet
portoses on my right side of bortex. Whirling porticies nailed
me to this body, but it was joy. And then
you would understand the tint of job. No one takes
away my life. I laid down myself. I have the
(10:12):
power to lay it down and the power to lift
it up again. So it was in love that he
laid himself down within us to sleep, to dream the
dream of life, and at the end of the dream,
to raise us with him. He's a dreamer, raises us
(10:32):
because he's dreaming that he's us, and he individualizes us
in this manner. It was a voluntary act, and there
was no pain whatsoever in that decision of God to
become you. God became man voluntarily that man may become God,
(10:55):
and there is no pain in that act. What's lever
sagre ecstasy, And that word doesn't describ the thrill that
was mine where I felt it that tight. In fulfillment
of the forty second song, I will bring to your
remembrance all that I have chosen. Now he disappeared from Simon.
(11:18):
God tells the story of his plan, of his purpose,
and then becomes invisible. He isn't there, for nearness implies separation.
God becomes man. He's no nearness about it. He's actually man.
Can you say I am nail. You can't say I
(11:40):
am and say that it is new. That's the call,
that's the center. You may say the hand is now,
that is new. Everything else is near to what to
I am, But I and can't be neive. It can't
be even so for of us even to be there
(12:02):
for near. This implies separation. He actually became men, and
the becoming man man is using the name, the only name,
which is I am.
Speaker 2 (12:17):
So here that's a mark I bear on my body,
the marks.
Speaker 1 (12:22):
Of Jesus, because I carry always in my body the
death of Jesus, so that the life of Jesus may
be manifested in my body. These stories of Jesus is
always about the last things. This is the eschatology of Scripture.
(12:48):
It's the very aid of the great drama for this
coming to an end.
Speaker 2 (12:54):
They are certain.
Speaker 1 (12:55):
Signs that were piled on the body, not visible to
any immortal eye. The signs are experiences of the individual
who bear the signs. Christianity is based upon the assertion
that a series of events happened in which God revealed
(13:18):
himself in action for the salvation of man. And it
begins with the true with the resurrection. I will bring
to your remembrance all the things that I have told you.
If he brings to my remembrance, I go back to
the senator where he is buried. He is buried in
(13:41):
the skull of man. That's where God is actually buried.
The fleet is so profound. It's fall in scripture dead.
Speaker 2 (13:54):
It isn't there.
Speaker 1 (13:55):
It's the great mystery of life through dead. For he
had to empty himself completely of all that he is
to become this little thing called man. He completely acted
himself and took upon himself the fall of man and
becoming man. He dreams the dream of life, and takes
(14:19):
himself through this dream of horror. We are the incarnation
of the tragedy and the glory of this wonderful message
of salvation. We should not forget the glory in the tragedy.
That there is tragedy. Who denies it the aura there
(14:43):
is tragedy. He must not forget and should not forget
the glory that follow us when the dream is over
and God awakes from the dream, has told us in
the Psalms, lose thyself. Why sleepers, thou, oh Lord, do
(15:06):
not cast to start forever? Awake Awake of sleeper and
rise from the dead. So he equates sleep with death
awake or sleep them and rise from the dead. So
he takes these two and they are equated sleep and death.
(15:28):
It is so profound. God had to completely forget who
he was to become you. So I am speaking from experience.
Speaker 2 (15:38):
I am not theorizing. I'm not trying to build some
little philosophy of life. I promise you My.
Speaker 1 (15:45):
Purpose here is to tell you what portions of Scripture
I have experienced. Man must experience scripture to sit down
and work up some little philosophy of life. Millions have
done it, and they're all over the world, little isms all.
Speaker 2 (16:01):
Over the world.
Speaker 1 (16:03):
I am not here to work out some little ism,
but just to tell you that the word of God
has recorded in scripture is true, but not as the
world teaches it.
Speaker 2 (16:14):
It is true for the.
Speaker 1 (16:15):
The visual to experience, and every person in this world
will experience. Scripture has told us Scripture must be realized
in me. Scripture must he realized in me, fulfilled in Me.
(16:36):
And then beginning with the Law of Moses and all
through the prophets and the Psalms, he interpreted it. Then
in all the scriptures, the things concerning.
Speaker 2 (16:48):
Himself, So we go back to the tomb. That's where
the real pain is coming in.
Speaker 1 (16:58):
No one understood it until the resurrection. As we are
told in scripture, he said to that, you do not
understand now what I am doing, but you will afterwards.
He was washing their feet, and he told them, you
do not now understand the reason behind this, the meaning
(17:19):
of this.
Speaker 2 (17:20):
But you will afterwards. And it was only after the
resurrection that the disciples understood the unfolding drama. Oh what
is the drama.
Speaker 1 (17:33):
You've gone to the theater and you've seen the most
wonderful play with the meaning, with the message. Not everyone
in the audience got the message, and no two got.
Speaker 2 (17:44):
It in the same manner.
Speaker 1 (17:47):
So we're told in dilations the same form which we
quoted tonight's title. When we said I bear on my
body the marks of Jesus. He said to the politionans, oh,
foolish clations, who has bewitched you? Before whose eyes Jesus
(18:08):
Christ was publicly portrayed as crucifier. Let me ask you
see this. Did you receive the spirit by the working
of the law or did you receive it with hearing?
(18:29):
We see you heard it and you believed it. Are
you so foolish?
Speaker 2 (18:37):
Having begun in the spiriture, are you now ending in
the flesh?
Speaker 1 (18:43):
For the whole vast world accepts this personification of God's
creative power as.
Speaker 2 (18:50):
A being of flesh. And he's asked, in the.
Speaker 1 (18:53):
Relations you heard it in the spirited you, a story
was told you, the most incredible story in the world,
the story of God's player, his purpose to actually endow
his own creation with life, like.
Speaker 2 (19:10):
An artist conceiving.
Speaker 1 (19:13):
Like a pig milion and galateeer, and a pig milion
conceives the most glorious thing in the world as he
can conceive it.
Speaker 2 (19:22):
But it's dead, it's made.
Speaker 1 (19:24):
Of marble, and if it can't respond, it can't love
him the creator, And he has.
Speaker 2 (19:31):
No what to do because he wanted to become animating,
something alive. And to whom do you pray?
Speaker 1 (19:38):
He praise to the Goddess of love and wined, Galatier responds.
The first word that she utters is the name of
her creator. I've seen the play, and here this beautiful
mark statue, and so suddenly it begins to pronounce pig media.
(20:04):
The day becomes alive and is saying pig media in
our case, we become alive. We call our creator's name too.
We don't call him God, we don't call him that.
We don't know the end. He said, I am. Before
a man can say anything, man must first be aware
that he is, to be aware that he is. He
(20:26):
is saying, whether he votes or not, he is saying,
I am. So we are the so called dead who
become animated, and we know that we are, knowing that
we are, we're saying so, the Creator is calling forth
life and making us become animated with love us.
Speaker 2 (20:49):
In his word, he wants loved us.
Speaker 1 (20:52):
So, hearing this wonderful picture, he goes to this state
of death, begins with death, and then he animates it
and it brings it out. So here let me give
you now my own experience, beginning with the first great bar.
The crucifixion is that's go on. But although the Crucifixion
(21:16):
is over, the resurrection is teaching place, and the most
damnable statement he pronounces upon Thaus who teach that the
resurrection is past.
Speaker 2 (21:30):
Read it in his second letter to Timothy.
Speaker 1 (21:34):
Those who teach that the resurrection is over and past
are leading people astray and causing them to move from.
Speaker 2 (21:43):
The faith, the true faith.
Speaker 1 (21:46):
So the churches say the resurrection took place two thousand
years ago. For it is debta to Timothy Condems, the
man unmessively who teaches that it is over.
Speaker 2 (22:00):
It is taking place. Every moment of time.
Speaker 1 (22:04):
Someone is being raised from the day and starts where
he was buried. I bear all this in my body,
the death of Jesus well. I know the location is
my skull. I didn't know it until it happened. And
so when it happened and I woke within my skull
(22:28):
to discover the scow, to be a tomb, to be
a supplical, it was only the thays that I realized
that that's where he was buried. I heard the voice
say to me, I laid myself down beeen you to sleep,
And as I slept, I dreamed the dream. I dreamed
(22:49):
that I do. I dreamed I am you. But I
didn't realize how literally true that statement was. That he
actually injured me this death will and leading himself down
within me.
Speaker 2 (23:04):
And shared with me these visions of life un kill
the dreamer.
Speaker 1 (23:12):
Although I'm awaken, he breaks me with him because he
fused that interval, refused and became.
Speaker 2 (23:19):
One, and then we come up.
Speaker 1 (23:22):
And so the mark that pause speaks of I fail
on my body the marks of Jesus.
Speaker 2 (23:28):
He starts.
Speaker 1 (23:29):
Now with the tomb. Do I fail the mark the tomb? Yes,
I have had the experience of the tomb. You can't
see it with mortal eye, but I know it from experience.
And so that one mark was my first mark, the
mark of the tone. For all I had the mark
(23:49):
of the crucifixion, that was only a remembrance. Remember, I
will bring.
Speaker 2 (23:55):
To your remembrance all that I have told you. So
everyone is going to have that experience.
Speaker 1 (24:01):
Of leading the crowd in procession to the House of God.
And when it happens, the night it happens, it will
only be a remembrance of the things that he told
us would happen. But beginning with the tune, that's something
we did not experience before, these things he told us.
And now men could not believe it and suddenly begin
(24:24):
to unfold with it. So the first great park is
to awaken in your skull, to find it.
Speaker 2 (24:33):
A supplcan.
Speaker 1 (24:35):
And then you come out. You push the base of
that skull from within. Something gives and you come out,
and you come out in the manner that a child
comes out of the womb of a woman head first.
And you come out inch by inch by inch, and
there you are on the floor, and you rise, look
(25:00):
back at that suppacum, the body out of which you've
just emerged, and it's ghastly pale. To fulfill Scripture, the
thirtieth chapter of the Book of Deuteronomy, I mean part
of Jeremiah, the thirtiest chapter of Jeremiah. Why is every
(25:21):
face so pale? And so you look at it, and
it's ghastly pale. And now comes the great unfolding of
the wind the spirit. So much is said in John
about the importance of the spirit, the importance of the wind.
Speaker 2 (25:41):
And you hear it, and you feed it, and you.
Speaker 1 (25:44):
Wonder where is this strange, unhersty wind coming from. You
know it's here, You feel it here for in all
of them. And then all the simpleism of Scripture begins
to a fairy void. And it happens so automatically and
saw naturally. And when three men take the place where
(26:04):
the body was, but in disapparse you look at these men.
They can't see you, but you see then, and you
hear every thought. You hear their words and read and
discern what they're thinking. And when two all are well,
they can believe what the third has announced. For the
(26:25):
third has announced what he is found. And he finds
the sign of your birth, for your told in scripture,
this shall be a sign unto you. You will find
a vay wrapped in swatting clothes. It's a sign. It's
not the event. It's not any more the event. Then
(26:49):
the fly fly or the fight house to night. If
the president is there, if he's in residence, reply flies.
It only signifies his presence. But that's not the resident.
If I want easy in office, look to see if
the flag is flying, for whenever he's in office, that
flag should fly, and when he is not in the
(27:10):
White House, the flag is lord.
Speaker 2 (27:13):
So the little wave wrapped.
Speaker 1 (27:15):
In swathing clothes is a sign signifyant an event, and
that's the event where the individual has been born into
an entirely different age, a new wel, a new beginning.
So they find the sign, lift the sign up and
(27:37):
place it on the bed. And you will take that
sign a child.
Speaker 2 (27:43):
You will raise it. You look into his heavenly face.
Speaker 1 (27:47):
And say some wonderful, endearing sentence, and with that it
will break into a smile and the holding will dissolve
while you are still holding that sign in your are living,
living bade wrapped in swamping clothes.
Speaker 2 (28:04):
So that's the second mark I bear upon my body.
Speaker 1 (28:08):
I bear upon my body the marks of Jesus, or
inid my body, I bear the gentle Jesus. And now
because it's light through dead, he must now spring into flower.
And these are all the marks of the flowers that
all pair up on the tree. That's the second one.
And then comes the third. And the third mark you
(28:32):
will bear upon your body is when he reveals to
you your true identity.
Speaker 2 (28:40):
For God is a father. And if God is the father,
and he succeeded in.
Speaker 1 (28:47):
His purpose, which is to so give himself for you,
that he actually becomes you.
Speaker 2 (28:55):
In that moment of becoming you, you are a father.
And so he brings in this third part his son,
and the son calls you father, and you.
Speaker 1 (29:10):
Are exactly who you are, and you know exactly who
the child, the boy is.
Speaker 2 (29:15):
He's David, David of biblical faith.
Speaker 1 (29:20):
And there is no doubt in your mind, no uncertainty
as to this eternal relationship. So you can say, I
know prayer that mar upon my body. And then comes
the other sign, for he brings us out of this
wilderness which signs and wonders. And so the one sign
(29:43):
identified with the escape from Egypt as we make our exodus,
is that of the serpent. And so the great fiery
serpent is lifted up upon a rod that guts. And
here in your wonderful body, you'll feel it as though
(30:05):
it took place physically. You'll feel it just as though
the whole thing was taking place physically. You'll be split
from top to bottle, and you will observe these thing
that is split, that the Book of Hebrews equais with
the body of Jesus. The curtain of the temple is
(30:25):
the flesh of Jesus, as we are told in the
Book of Hebrews. And you feel the flesh being cut
right down from top to bottom. And just as it's
splint and you see it parted, you look and behold
the blood of God.
Speaker 2 (30:42):
At the base. At some rate it's liquid golden light.
Speaker 1 (30:48):
As you look at it, you know in the depths
of your soul, I am it.
Speaker 2 (30:56):
That is my very self. Knowing it.
Speaker 1 (30:59):
You use with what you perceive, and the perceived, and
the perceiver become one. And then like a serpent, but
a fiery serpent, you will send this rod right up
into your star. That's the other mark you bay upon
(31:21):
your body. And then comes the seal of approval as
the final mark. And that seal of approval is waiting.
The heaven's open, and there is no limit, no circumference,
just infinite transparency, translucency. And you look up and holding
(31:47):
above you, as though floating on water, yet there's no water.
But just as though you're floating, is this heavenly doves,
And it looks at you, and his eye catches your eye,
and you do it automatically.
Speaker 2 (32:04):
You raise your hand.
Speaker 1 (32:07):
It gently sends upon your hand, and you bring it
to your face, and it smothers you with affection, kisses
you all over your head. And while it's mothering you,
the whole thing dissolves. But I'll give you one little instance.
Between when it happens to you or not, I don't know,
(32:28):
but I must tell you I have not written it.
I omitted it from the telling in the book A
Woman without my Side. And the woman said to me,
he loves you, while it was so obvious that he
loved me, smothering me with kisses.
Speaker 2 (32:47):
So he loves you. Then she said to me, you
know they avoid man.
Speaker 1 (32:55):
Man gives off the most offensive odor, and avoid the odor.
Speaker 2 (33:01):
They avoid man. But he so loved for you.
Speaker 1 (33:06):
He penetrated the ring of offense and came down to
demonstrate his love for you. So this scene from on
high is not only a world of violence, but a
world of death, a world of decay, a world that
gives off the most horrible odor. But the Holy Spirit,
(33:30):
simple eye, is the doubt showing his infinite message, penetrates
this horror called the odor of man, which is violence,
and comes down upon the one that at that moment
he is selected and sealed and approved. Every One will
(33:50):
have it, but everyone. I didn't put that in the
little tampred for reasons. I do not know if it's
the experiment. So everyone the dovis experience of everyone. But
that potion I omitted because I didn't want someone to
feel that it was something different.
Speaker 2 (34:11):
But that was my experience.
Speaker 1 (34:12):
She said to me, he loves you, and I didn't
reply because to me it was so obvious that he
loved And then she gave me the reasons for his
descent and told me that this horrible odor that man
gives off so offrames them that they avoid there, But
(34:36):
that his love was so intense for you that he
penetrated the ring of offense and came down to demonstrate
his love for you. His work in me was finished,
and he sealed it with himself. So this is our
story concerning the marks of Jesus. Here the fourth said he,
(35:01):
or henceforth, let no one trouble me, for I pray
on my body. The marks of Jesus has nothing to
do with the stigmatter. The sting matter is ecstasy beyond nature,
not painful as you see on these paintings.
Speaker 2 (35:22):
Don't for one, mum.
Speaker 1 (35:23):
Believe it. Last year in the Metropolitan in New York City,
here was one at a fantastic prize, and they had
the sixth point on the left side.
Speaker 2 (35:36):
For that was not my experience. It was on the
right side.
Speaker 1 (35:40):
But these points came simultaneously. He didn't puncture this and
then that, and then my feet singly and then my
head all came together. I was sucked into this body by.
Speaker 2 (35:53):
These six hurling porphasis.
Speaker 1 (35:57):
And I can't describe the share to say or that
k moving on this body when God made his decision
to take what he had created and make it alive
and give himself to it.
Speaker 2 (36:13):
So they are not two of us, just one, and
I am Keet. That's the story.
Speaker 1 (36:21):
So this wonderful vision or experience I would say of
Paul will be the experience of every child born a woman.
No one will fail for.
Speaker 2 (36:32):
The very simple reason you aren't doing it.
Speaker 1 (36:36):
He who began a good work in you will bring
it to completion at the day of Jesus Christ.
Speaker 3 (36:43):
He began it in us, and he completes it. And
so no one does it. It's being done on man.
If it seems a trying time, all right, do not
fail upon the tragedy on the glory, for the glory
is ours. We are the incarnation of both tragedy and glory.
(37:07):
But we should not develop on the tragedy to the
exclusion of the glory.
Speaker 1 (37:14):
So here these marks are not to be seen with
mortal eye. They are to be seen by being experienced.
And then you hold them forever in your wonderful immortal memory.
When you take off this garment for the last time,
you will see the full significance of the experiences. It
(37:38):
will all be reveal to you why biness cathology had
to take place. So the story of Jesus is still
to be that portion of the message of salvation that
is still in being, still in prospect, but perspect for realization,
(37:59):
and it's realize in us. So the aim comes so suddenly,
it takes us unaware. It takes us suddenly and comes
to us while we're still living in this strange existential situation.
You wake in the morning the same person you've got
to bed that night, the same person that you were
(38:21):
the day before, and all of a sudden, in this
strange world of ours that we took for granted, this
thing happens. And then you go back into the engine
scriptures and you read it and see it's all four tone.
That's why the ancient rabbi said that we are predestined,
(38:42):
or events are predestined, if for tone, by a word
of scripture. If I can read it in scripture, it's predestined.
I don't make it. It just happens. It happens when the
word is being brought to completion, and the moment that
work has come into completion, well then it unfolds within us.
(39:06):
So Jesus Christ is the Holy super natural being. Don't
look for him in the flesh. So let me remind
you what Paul said to the Galatians. Are you so
foolish having been done in the spirit, are you ending
in the flesh. Don't look for any physical Jesus, don't
(39:31):
look for any of man.
Speaker 2 (39:32):
Now, smile of.
Speaker 1 (39:32):
Yourself as the Savior, the liver words of Isaiah. I
am the Lord, your God, the Holy One of Israel,
your Savior. And besides me, there is no savior whose
foul I am. I am the Lord, your God, the
(39:57):
Holy One of Israel, your Savior. So don't let me
make any means our say you're outside, for when he comes,
he's going to come within you. And when he comes, still,
understand the words I have told you before it takes place,
the way it does take place, you may believe that
(40:20):
I am He. So all this was said of the Lord,
and it happened to you, well, then you'll believe I
am He. For these things only happen to the Lord.
He is born under the tomb. He allowed himself to
be in tune voluntarily. No one takes my life. I
(40:42):
laid down myself. Either power that lay up and the
power to lift it up again, or I put me
in the tomb, I will rise, and so that put
him in the tomb the human scar.
Speaker 2 (40:56):
And when he rises, you will know I am he.
Speaker 1 (41:00):
So he rises, and may I tell you the same
station is one of rising from sleep. The only reason
that you know it was so deep that it was
like it under dead is the location when you find
yourself in a tomb. Only the day are placed in tombs. Therefore,
(41:23):
finding yourself in the tomb of your own skar, and
you know it's a supplica and it's completely sealed.
Speaker 2 (41:31):
However I got there, I don't remember.
Speaker 1 (41:33):
But whoever put me there must have thought me dead,
because I didn't realize that I went into the place.
Speaker 2 (41:44):
But here I am.
Speaker 1 (41:45):
I'm in it, and it is sealed, and I wake
in it. Waking in it in a tomb, I must
now associate my state with death. But I'm not dead anymore.
Then you know the word for the first chapter of
the Book of Revelation.
Speaker 2 (42:05):
I was dead, and I am alive for evermore.
Speaker 1 (42:13):
The faithful witness the first born from the dead. The
mystery of life flew dead except a grain of wheat
fall into the ground and die. It remains alone. But
if it falls into the ground and dies, it brings forth.
(42:34):
Much so that grain of wheat was the creative power
of God call in scripture, Jesus Christ, and so it
penetrated the tomb, the cenotaph, the skolar Man, and there
in that tomb it brings the dream of life. And
(42:58):
then comes the last scenes, these wonderful scenes, as they
unfold in you, revealing how you really.
Speaker 2 (43:06):
Are the very being that enterview.
Speaker 1 (43:11):
Or in that day, you will know that I am he,
are you dewelophan it, For I'm telling you everyone is
going to have this experience. Everyone. No one can fail
because you aren't doing it. You're not doing it on
(43:32):
the outside at all. While you go about your business
doing all the things on the outside, being a greater person,
a wealthier person, contributing mortal society. All these things are lovely.
But while you're doing these things, our work is taking
place in you of which you are totally unaware. When
(43:55):
that work is being completed, it begins to unfold an
unvaved in the series of supernatural experiences, and one by
one they unfold, and then you know, I am he.
I can't tell you the first time I told the
story of the crucifixion, it was a strange reaction. It
(44:19):
happened in New York City. And so the very next
night was election night, and I told my friends, just
as I've told you tonight. Well, their reaction was one
of who does he think he is? That was the reaction.
I wasn't telling them that I differ from them. I
was just telling them exactly what happened to me, and
(44:41):
what happened to me. I can't conceive as something different
from what other has happened to you or will happen
to you. And so I have be told him I
heard the voice distinctly. They heard the voice, but only
I heard the last expression of the voice. They heard
this wonderful conversation between the woman and God, the voice
(45:05):
of authority when it came to the very end, I
and I alone heard it, but it came from the
depths of my being. I laid myself down within you
to sleep, and as I slept, I dreamed the dream
I dreamed, Yes, I dreamed that I knew, and dreaming
(45:26):
that is me.
Speaker 2 (45:26):
He fused with me.
Speaker 1 (45:28):
And you understand that second chapter of the Book of
Genesis and the Lord God caused a profound sleep to
fall upon man, and he slept. There's not a word
said in scripture where he was ever awakened. He awakes
from me when God in him awakes, and he told
(45:51):
Abraham the false fantastic story, and a deep, deep sleep
fell upon April, and he slept. And there's no thought
in scripture where Abraham, in his long, long journey was awakened.
Speaker 2 (46:07):
He was dreaming. For who was dreaming? God entered death's
door with those who enter.
Speaker 1 (46:15):
I'm laid down in the very brave with the man
and dreams with them until they're both awake. But they
are too red. They awake. When they're awake, they're won.
And you will say, I am he. So I bear
on my body.
Speaker 2 (46:34):
The marks of Jesus.
Speaker 1 (46:37):
If you take this little body here and cut it up,
you won't find one mark.
Speaker 2 (46:42):
Oh not the skal.
Speaker 1 (46:43):
You'll find nothing in there that looks like a tube.
And yet in my body, I'm speaking now of my
supernatural body, the eternal body, the immortal body. That's where
the drama really takes place. And these are only shallows
of that body. All the any question streets.
Speaker 2 (47:14):
We are important.
Speaker 1 (47:19):
Yeah, it's a very good question. What does it mean?
I am that I am. A friend of mine drove
me to Timberary Aid and he's a very very serious
student of the mysteries. Spends much time daily in spite
(47:41):
of his business hour that he must give to the
business where he works with his concordance. And he came
up with an excellent interpretation of that. He said, you
speak and the Bible speaks constantly of two ages, this age,
I'm that age. So I am not only the god.
(48:04):
I am the god of this the world of Caesar,
but that I am taking one from this level into
that level. So there's no other god. So I am
that I am also or he speaking of an entirely
(48:25):
different world. We can't deny here that before man can
do anything, man must first be well, that's obvious, I am.
But can I believe that when I go into an
entirely different spare, I will confront the same I am, Yes,
(48:47):
under different circumstances.
Speaker 2 (48:49):
Entirely different world.
Speaker 1 (48:53):
But you can use it here on this level to
make it as practical as you want. When you think
of something or it seems to be detached from him,
be perfectly still and assume I am dead. Until it
ceases to be that, and it becomes I am I
(49:16):
think it's frantically little story of health or well. Well,
there is health or there is wealth. I'm not feeling
well and I am not wealthy. Therefore it seems.
Speaker 2 (49:27):
Like that over there.
Speaker 1 (49:30):
But if I am all, I will assume I am healthy.
Speaker 2 (49:35):
Well, health seems to be other than myself.
Speaker 1 (49:38):
When I began to assume it, I would draw it
closer and closer and closer, until I feel I am
healthy or I am wealthy. The story of Isaac droying
his son clothed in the garment where he tried to
(49:58):
deceive close my son, come near my son, that I
may feeling, and so Jacob comes cloth as Esaul. And
finally it is not out there anymore. It is here.
The secret of making there here and then now near
(50:22):
the questions piece here the question in the next world,
will people experience that which I spoke of tonight? If
(50:44):
they have not now experienced it, will they experience it?
Speaker 2 (50:47):
There?
Speaker 1 (50:48):
In the vetch by did a so called next world
is just as solidly real and flesh fled as this world.
You're you're going to find the surprise of your life
that it is just like this world. They're not made
of gospel. They not go through walls as people teach.
(51:11):
They're just as solid as this with all the problems
they have here, and they appropriate player, and they die
there too, just as they die here. This is the
curve play. This is only a section of the play,
and so pree scoreing tain is allotted. This all right,
(51:37):
is a lot of another section of time. You will
make your exit here to find yourself not necessarily in
the same month of the same year. Following death, you
will find yourself a thousand years beyond or a thousand
years in black. That will be determined by the work
yet to be done in you. He began it, he's
(52:01):
going to complete it, and he's not going to ask
you for your permission to insert you into that field.
As the d Chapter of Romans tells us, the creature
was made subject unto futility, not willingly, but by reason
of the will of him who subjected him, in hope
(52:22):
that the creature will be set free from this bondage
to corruption and obtain the glorious liberty of the children
of God. So he didn't consult me to put me
in this place, didn't consult you we were made subject
unto futility, not willing me, and that would show me
(52:43):
so clearly. In visioned one night when I saw all
these people, and they refer to this world of ours
as woodland. They don't found it earth wood land. And
I was talking to Heidi, the Great German, and he said,
never they all.
Speaker 2 (53:02):
Speak of it as boodland.
Speaker 1 (53:03):
Now one of them believed that anyone could ever come
back from woodland. Woodland to them is eternal death. And
so you read the end chapter of the Book of Mark.
And when the eye was open, he was asking, now,
what do you see that I see men like trees walking?
(53:24):
This is like a tree project concerned. This is all woodland.
And they wouldn't believe my stories at all.
Speaker 2 (53:32):
They love to hear them. I told them all my
stories of Earth, but.
Speaker 1 (53:36):
They didn't believe me anymore that they believe the Gospel story.
Speaker 2 (53:41):
Today.
Speaker 1 (53:42):
Read the twentieth chapter the Book of Acts. And he
spent the entire day, from morning to evening, trying to
convince them of Jesus, using as support for his argument
all the arguments inscription. And some believed what he said,
others disbelieve.
Speaker 2 (54:03):
Good Night,
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