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August 10, 2025 34 mins
Uncover the essence of Neville Goddard’s teachings in "The Real Neville Goddard." This podcast delivers daily excerpts from his seminal books, focusing on practical applications of his philosophy to help you reshape your reality and achieve your dreams. Ideal for those eager to delve into the real power of the mind.
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Episode Transcript

Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Speaker 1 (00:00):
When we are told, Simon Elvis, the child, this little
child called the Christ Child, see the sign for the
fall and rising of many in Israel. It's the sign
the whole story of Jesus. If you understand it is
a sign. Everything above it, all the things above it,

(00:24):
are all signs, and the story will unfold itself in
you individually. God's mightiest act in the light in which
all the other signs and wonders of jesus career are understood,
is the resurrection that begins the signs in wonders. The

(00:52):
individual's resurrection is simply equivalent to the coming of Christ.
Bring you are raised, you wouldn't be. It is simply
equal to the coming of Christ. And it doesn't come

(01:14):
from without, It comes from within. Today here we are
all of these great evangelists, highly publicized, speaking to millions
of people, and they're waiting for you to come from without,
for he'll be here to greet him. He'll wait in vain.

(01:36):
He cannot come from without because either way with us,
the Crucifixion is over. And it did not take place
two thousand years ago. It took place in the beginning
of time. That's when God was very in man for

(01:58):
a purpose, because of anything that was wrong, just for
a purpose. He took the limit of contraction, which is man,
that he may expand while coming on to the very
limit of confracsion. Then God could expand or expansion is forever,

(02:18):
forever and forever. There can be no limit to the
expansion of God in order to expand. The first confres
and man is the contraction that He took upon himself.
And this is the only cross in the world that
he ever bore. He was never crucified on a wooden cross.

(02:41):
While he'suming there's some nuts in the world, took command
and actually crucified him on a working cross. Compression about
him that some distorted mind did it, as we hang
people and do these things to each other. But the
actual cross spoken of inscription is the human body. That

(03:03):
is the cross on which God is crucified. Let's go tell.
If we have been crucified with him in a death
like this, we shall certainly be united with him in
a resurrection likechi before we found union with him in
a crucifriction like this, they're all crucified. I am you are. Therefore,

(03:25):
when we are individually raised from the dead, we shall
find union with him in a resurrection like his, and
everyone is going to be raised, but raised out of
this body, not out of some little tomb in the cemetery.
It doesn't matter where you drop this little garment, whether

(03:48):
it's pulverized by a bomb, whether it's cremated so many
of us a day require, or whether it simple disintegrates
in the land. It doesn't mean the matter. It's not
there that you are. This is the tomb of God.
This is the separate of God. I'm here, I'm only here.

(04:10):
We rise, and we rise from beginning, and these are
the signs and the wonders. It begins with the resurrection
and the very night of the resurrection, but then a
matter of moments following the resurrection is the birth from
about symbolized in the image of Scripture as a little

(04:36):
shy wrapped in spotting clothes, which Simeon said, it is
a sign given to us for the fall and the
rising of many in Israels that the words here is
the sign. You can either accept it or reject it.
You accept it as the sign, as Matthew tells us

(04:56):
of Immanuel, God is with us, for this is the
name given to the child God. Is wor when you
see the child, and for that moment it is God
that is born. But who is born? You are born.
You're the one who actually begins to awake. You're awake
within your own scull. And when you are completely awake,

(05:20):
as you've never been awake before, you find yourself completely
in tuned within your scarf. That's the superfer. And you're
all alone, and no one helps you to get out.
But you have an innate wisdom. You know exactly what
to do, and you do it. You push the base

(05:40):
of your scarf and something gives, It actually gives, and
as it gives, it open a very small open, and
you push your hits from within your scout, you push
it out of your own scarf. Therefore, you are not
the scar This thing you think to be yourself now
is only a garment that you're wearing. Because you the

(06:04):
real you, in an entirely different body. You come out
and this is not your body. This is only a
garment that you're wearing, as much as this is the
garment that the body now wears. This flesh and blood
is the garment if eye wear. And you come out

(06:25):
from the base of dorstall, and you squeeze yourself out,
just like a little child being born from the womb
of a woman, only this time it's from the skar,
not from the womb. When you come out the imagery
of scripture, all the signs in wonders surround you prayer
are the witnesses to the event. And they come suddenly, unexpected,

(06:51):
suddenly they are prayer. And there they are three. In
my case, a scripture describes him, there were three. In
my case, there were three. Here are my brothers, my
older brothers, and there were three of them. And the wind,
the unearthly wing, is present. You can't quite describe it.

(07:11):
But the wind and spirit are the same in Hebrew
and in Greek. So the wind blows where it wiels,
and you hear the sound does, but you cannot tell
whence it comes or whether it goes. So it is
with every one who is born of the spirit. And
here it is unearthly wing. And you'll disturbed because it's

(07:33):
death like a thought by a terrific storm. And as
you look, thinking it may come from there, did one
of these on the bed where your body bath, or
here you came out of the body, and the body's
on the bed it's gasly pale. One gets up to

(07:53):
investigate the source of the wind, and as it goes
one or two feet, he's attracted by something on the floor,
and he lifts what is on the floor, and it's
an input wrapped in smartening clothes. And he announces what
the input is, and he calls you by your earthly name.

(08:16):
In my case, it's Never, he said, it's Never's baby.
The other two they said, in the most incredible voice,
how can Never have a baby? He doesn't argue the point,
he presents the evidence. And here he places on the
bed an infant wrapped in swottening clothes. And then I

(08:40):
took the infant in my hands, and looking into its pace,
I said, how is my sweetheart? A heavenly smile broke
upon its face, and then it was caught up out
of my hands, and the whole vision came to a name.
That's the first night. But if begins with the resurrection,

(09:01):
this is not a story of this world at all.
So when we are told the story, as Tennyson said,
truth embodied in a tale shall enter in at lowly doors.
We are incapable on this level of grasping this profound truth.
So it is told to us in the form of
a tale that you will tell to a child. And

(09:25):
so my mother told me the tale. When I went
to school, and they repeated the tale, and then I
went through night and they repeated the same tale. And
then when I'm a man, completely mature, band then it
happened in me, and that I had to reinterpret scripture
in the light of my own exper interscripture. Now, I
know it is not historically true as we understand history.

(09:50):
If my history means secular history, it is not historically
truth secularly, yet it is divine history, something that is
taking place forever and forever, and at the appropriate time,
the individual is brought into that thing that is always
taking place. And then he who is very in the

(10:12):
individual awakes and is God. Is the story of the
birth of God, who deliberately came down and assumed the
limitations of the thing called man. But he is not man.
He is God, and you are God. Every child, God

(10:36):
or woman is God. The very moment that he breathes
death with God, that was the breath of God. But
he must go through the horrors of the world. Why
time will proved, why we must suffer, why we must
actually go through all the experiences and the pain of

(10:58):
this world. But when you think of the end the
result saying, I presume it will all vanish, as though
it never works when you think what actually takes place
as a result of our subflings when we became man.
So the signs under wonders by which God laid his

(11:21):
people out of Egypt. Now Egypt is not on the
north coast of Africa. The world is Egypt, America is
eager Russia is Egypt. Everything in the world, the Firthly
State is Egypt. Is the world of darkness, a school
of educated darkness. And we are laid out of the

(11:44):
school of educative darkness into life. We are laid out
of bondage into freedom. We are laid from death. For
this is death. Everything here details it appears, how glorious
it is, It appears and sole love altogether wonderful, And
then it rapes, it wanes, and it vanishes. Everything dies.

(12:06):
I don't care what it is. It all dies. Everything
we are told today by our scientists celebarty stars are
slowly dying trillions and trillions of light years, but they die.
That everything dies. So here we are in a world
of death. And we are being laid out of death

(12:26):
into eternal life. And you are the eternal one, and
you cannot die. No one in this world can really die.
To die, yes, burn it up and you see it
turn to s. But the being who occupy this is
instantly restored to life in a world to rest just

(12:51):
like this. That's not resurrection. Death is restoration. Resurrection is
something entirely different that comes that the end of the journey,
when man has gone with the entire gamut of human experiences,
being at that moment in time, his father with in him,

(13:13):
which is himself, is true identitated God, the Father. He
awakens him. As he awakens, he comes out, and then
the imagery of scripture the experiences. But he is cast
in the central role. He is the actor, the actor
in the role. He is not an observers, but he

(13:35):
is the actor, the central actor in the past. And
if this is the story of Jesus Christ as sold
in scripture, and you experience that for the Jew are
Jesus Christ, and Jesus is only another name for Jehovah.
The same root yadheyvolt begins Jehovah, it begins Jesus, which

(13:59):
in Hebrew is Joshua. So it is simply the same thing,
and you are that he. It's the story of you.
I wouldn't care to hold a world rose in opposition
to what I've just teld you would make no difference,
mean whatsoever, For I couldn't deny it. I could no

(14:20):
more deny what I've experienced than I could the simply
evidence of my senses. I am touching this piece of
wood here, and I can't deny that I am touching
this turn well, I could no more deny this than
I could deny what I've tell you or I've experienced it.
I am not second, I am not theorizing. The story

(14:43):
of Jesus unfold itself within the individual, and when it does,
he has escaped the world of death. So David could say,
what can flesh do to me? Thou have us who
redeem me, and you are completely redeemed. And the dean,

(15:08):
the being that spends before you to prove who you are,
is Dad. You would not let me rest in in hell,
said he, Thou hast redeemed. And David is simply the
personification of humanity, having played all the thoughts that men

(15:33):
could never conceive good, bad, and indifference. Yes, the thief
and the judge, the one who was beheaded and the
one who behaves, the king and the serf, the giant
and the dwarf have played them all, and having played

(15:53):
them all, is nothing else to play. And so you've
come to the end of the journey. When you come
to the end of the journey and you've borne your
father be a lotted time, well then you're another thing
to do, but awake. And in that moment you are awake,
and you remain long enough to tell it to your gothers.

(16:15):
For every one of the world is your gother, and
everyone in the world not only is your brother, but
he is your very self. You will reign in the
end as one man, Jesus Christ, only one without loss
of identity. Only one will be the Lord Jesus Christ,

(16:39):
and there will be no loss of identity. So I
don't care what you have done, what you are doing,
what you plan to do, or your house. In the end,
you are the Lord Jesus Christ, and there is nothing
but the Lord Jesus who is one which he is

(17:02):
God the Father, and you eventually will discover yourself to
be God the Father. And these are the signs and
wonders has nothing to do with history. But if you
look at it, there's a tradition of doubt. Who said
you read the Spiate song, which is only magnifying the

(17:26):
signs and wonders of the book of Exopus. I will
utter dark sayings from of old, saying that we have
heard and known that our fathers have tell us. And
now I will not hide them from their children, but
I will tell them to the coming generation, these things

(17:49):
that God has wrought. And then he itemizes all these
fantastic signs and wonders. Read the science, and they're all
unfold within you. But where they are unfold within you,
they are so unlike what they are feared to be
when you put them them in the written all that

(18:10):
one the child spoke now in Isaiah, and you see
it in my dire. And the child shall be born,
not of any virgin, as the churches teach, just the one.
The child is born, and his name is Emmanuel. God
is with us and unto us. We are told in
the ninth chapter. If I dire, a child is born,

(18:35):
and a son is given, and the name the four
names or titles of that one one other is Father,
Everlasting Father, and here is this something unfolding in you?
For how am I a father? I am a father.

(18:56):
I have a son forty seven years old, I have
a daughter twenty nine years old. But that's not the
fatherhood of which the Bible speaks. He speaks only of
the one child. Oh, here we are told in Genesis
the Abraham had a son, and he named him Ishmael.

(19:21):
Twelve years later he had another by promise, and there
was the name Isink, meaning he lefts. Yet in the story,
and the Lord speaks and tells him he only has
one son, and that son is Isis. The Lord is
not a liar. And yet the Lord named the first

(19:42):
one himself instead called him Ishmael, which means God hears,
and in pit of the name given to the child,
he tells him he doesn't have any more than one son,
and that son is Isaac, which means he lasts. And
that's the one son. To hold him in your hand,
and he breaks into the most heavenly fired. That's the sign.

(20:08):
And all the signs of scripture are true. But they're
not what the world would call secular stories. They're not.
They can look forever all to the near East to
try to find the tomb of this one and the
tomb of the other one, and all the little things
that think they're going to find they'll not find them.

(20:31):
Or this is not of this earth. This is entirely different.
They're to histories, secular history people vanished and leave not
a trace behind it, And divine history is forever and
forever under the very last one experiences the story of Jesus.
And when the very last one, then the whole curtain

(20:53):
comes down on the plane, and we all want, we
all form the one being, the one body, the one's
but the one Lord, the one God, unfatherable, and there
is no honor. So I'm not telling you that you
should not aspire and try to be greater than you

(21:15):
are today. No, keep on making every effort to transcend
your present state. Do it. It's always in the book
for to do it. There to live in the end
of your dream as though it were true, and it
will become true just as false. Service Robert fous Or

(21:37):
Thumbing fathers did not believe in the future. They believe
it in I believe in the future that something is
going to happen, regardless of what I do. It will
happen because of what I do for everything in my
world is what imaginal activities projected, and I will make

(22:00):
a better world or a more horrible world the playing
from my imagine activities. But that's been something entirely different
from what's taken place in me, which is the story
of Jesus unfolding, and it comes suddenly, it erupts without
any wanting whatsoever. But these things on the outside. If

(22:21):
I know what I have imagined, I can tell what's
going to happen in my world. I don't need the stars.
The stars they're brutus, as you're told in Shakespeare. It's
not in our stars, but in ourselves that we're underlinings.
Don't look at the stars to give you any direction

(22:43):
as to what's going to happen to you, or to
any teacup leaves or monkey bones or anything else. It's
not there. It's all in your own wonderful human imagination.
Tell me what you are imagine. I'll problety for you
if you are faithful to that imagical action. If you
dare to assume that you are the man that you
want to be and remain faiful to that assumption, I

(23:05):
can predict what you're going to be if you remain
faithful to him, and it does based upon any star
or anything else outside of you. Is all within your
own wonderful human imagination. But no matter what you accomplished
in this world of Caesar, he will all vanish. It
is what was predetermined before that the world was that

(23:29):
interests me and has all written inscriptions in the signs
and the wider and so his life, Jesus life, you
understand what means is a sign. His whole life is
a sign if you understand it, and that whole life
is going to repeat itself in the individual without the

(23:52):
change of identity of that individual, he'll change from Nevil
to Jesus. You're still there from me, but you are
the Lord Jesus Christ. A friend of mine when I
was in San Francisco in July is here tonight, and
he wrote me a letter. I've had the most exciting

(24:12):
vision that I have ever had in my vision, a
woman said to me, never has risen. Then, pointing down
to the torridor, he said, look at the end of
the corridor was just a thousions of life, golden, pulsing
living life. And I knew that you were my friend.

(24:36):
The man never that I know, Yet I knew that
you were the Lord. I knew that at your home
it is always an open door for me. I could
come to your home any time of the day, and
you were welcome me without an invitation. Yet at this
moment I felt this needs a special invitation, and so

(25:02):
I hesitated to go. But I knew that if I
was read down that corridor and turned all into the
area where the lights came in this enormous profusion, I
would enter into the holy of Holing. Yet I knew
that you were my train, a man that I know

(25:22):
in this world. And yet I knew you to be
the law, the risen door. Now you wrote me that
letter when I was there after my first week. I
got it the second week that I was there, and
there is my most exciting vision. But I knew I
was not invited. But I often knew that you always

(25:44):
said to me, I will appear to you, and I
will show you who I am. I have told many
of them that, and I will. I have appeared too many,
because it has happened. In these they start anything to
break up out. But as Paul said in his letter
the twelfth Chaptice of Second Corinthians, I must both. There's

(26:10):
nothing to gain from it. But I know a man
in Christ true was lifted up fourteen years ago into
the Third Heaven. Now, whether in the body or out
of the body, I do not know. God knows. But

(26:34):
I do know a man in Christ who was listed
up in the paradise. Whether in the body or out
of the body, I do not know. God knows. Now
he tells us he saw and heard what cannot be honest.
It stated in certain I would say translation that it's

(26:56):
not lawful. That is not lawful. You can't find word
to tell it. Nothing unlawful about telling about experience. But
how are you going to find the images to tell it?
You saw unheard things that are not lawful to be spoken.
It is not lawful. But how on earth are you
going to describe an age that has a lot of

(27:18):
things to do with this? You're lifted up into an
entirely different strait. And when people ask a question, they
expect you to give one answer in terms of their
current background the plot. But you can't do it. We
expect for right, you went to dinner to night, and

(27:38):
you went to chasings. Maybe they want a better chasing
dit chastens there want something a better transportation, isn't there,
It's something entirely different, And you can't find any images
on fair to couch the experience so Paul that it
was not lawful for men to utter they were Otteran says,

(28:03):
and how are you going to do it? How will
I explain to anyone actually what happened in me? I
did it to the best of my ability, and I
try to tell it in my book Resurrection. But did
I succeed I told it the best of my ability

(28:23):
in my book called Resurrection the last chapter there is
the title of the book. But I can tell you
if I succeeded or not, because how am I going
to find images clear when they do not exist? Here
to describe the experiences of scripture. When man experiences the

(28:45):
story of Jesus and he knows who he is, he
knows who he is, but he doesn't change his identity.
He only knows he is the Lord. He knows he's
the father of David has told the conscription, and I
will tell of the degree of the Lord, said David.
He said, unto me, thou art my son? Today I've

(29:08):
regotten r And then David in the eighty nine song.
The Lord now speaks five founding, and he has cried
unto me, thou art my father, my God, and the
wroth of my salvation. So here we have confirmation of it.
He finds the Father, hals him son, and then the

(29:28):
Father finds him and he calls the problem, my father. Well,
I've experienced it, But how am I going to experience?
I tell it so that it can go over to
a mind that has been so conditioned to believe in
a sector of world. The Bible is not speaking of

(29:48):
anything about this world. You can look forever and you
aren't going to find any tomb where Jesus was buried,
in spite of the churches. So they have the Holy
Sufferer and some little things the and they call that
the Holy Suffocat. Then they find another place, they call
it where Daily was buried. And these are the artists
and wise men have given years and years of studying

(30:12):
to their science, and they're all men of great degrees.
But it's more than scholarship. It takes much more than
scholarship to understand scripture. You have to experience scripture before
you can begin to understand how altogether wonderful it is,
And if you don't experience scripture, you can just go

(30:34):
all around the bush and miss it. You can't find
it because it's not a secular story. The Bible is
not of this world at all. It's an entirely different
world of a different being. And that being is in
this world, flows in a garment of flesh and blood,

(30:54):
and that is only a garment. It is not the
being that is closed. And that his clothes has a
garment that you can destroy this now, and that garment
that he really wears cannot be touched by anything in
this world. They can never be destroyed. We have a

(31:14):
body that is immoral, that is imperishable, and it cannot
be destroyed by anything known to men in this world.
This body will die, yes, this will die. It could
go tonight for unconcerned. If this work for me to
be done in this world to do, all right, I'll

(31:35):
be there to do it. Because there is a time
for everything, and so time to be born and time
to die, time to laugh or time to cry. So
I came in on time, and I'll go and die.
I came in on queue. I'll go on cue, whether
the a violent exits or a noble natural exit from
old age, or what they call a heart attack. I

(31:56):
don't care what they call it. They'll give it some
kind of a name, because in this world of season,
you have to have a name for everything, because it's
ensured that fen a perty insurance, and that's you could
just prove that it had some reason for going. But
I say, I came on time. I'm going on time.
I know doctor in the world will prolong my departure

(32:19):
one hour. I've taught in scripture, who by being anxious
can add one hour to his fan of life? Really care?
It used to be thought that it made one human,
which would be say, thirty inches to his statue, like

(32:40):
suddenly growing up thirty inches. Now the Nude translated humans
is a far better translation of the Greek, who, by
being anxious can add one hour to his span of life?
Can if you take it the word cubit or even
that would be a step. How can I add one
more step than that which is the allotted portion of

(33:02):
my world? I can't. I'll go on time. I came
in on dyeing. All these little plots and plans for
men will go awrive. They will not work out, because
the whole thing is perfect. Everyone will one day experience
the entire story of Jesus within himself, but he will

(33:25):
be cast in the role of Jesus without change of identity.
He is the Lord, so I call you. You are
the Lord Jesus Christ, and there is no other Lord
Jesus Christ. He is buried in you, and was not
buried in any little thing in Jerusalem. He was buried

(33:49):
on God daughter. God daughter is the ora maid a
Hebrew word for skul. Luke translates the word as it
should be translated. His sculls. They do not give the
Aramaic words. And he was actually crucified on a place
called the skull, and he was buried there where he

(34:12):
was crucified. And he was crucified on the skull. But
that's where Dodd is very buried in the color of man.
It is there that he's going to rise. He's going
to rise in man. When he rises in man, you
are the Lord Jesus Christ. Or in the end there
is an agonist. There is nothing but
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