08 Oct Neville Goddard Lectures: “On the Mysteries”
We are here until the end of June, that is, the last Tuesday in June. So, every Tuesday and Friday from now until the end of June we’ll be here in this room, at this hour, and the subject will be on the Word of God. We’ll treat as many aspects that we can between now and closing. It really is on his law and his Promise. I would like to take all the pieces that I possibly can and tie them together between now and closing, so that there will be no misunderstanding as to what I’m trying to get over. So I tell you, I’ve been sent to tell you this story which is so completely misunderstood.
So here, we take one little subject tonight, “On the Mysteries,” and take a few aspects of it. “He is our peace, who has made both of us one and broken down the dividing wall of hostility…that he may make in himself one new man in place of the two,” thereby bringing the hostility to an end (Eph. 2:14). Now, here we are in this wonderful world of ours, who are the two spoken of? “He is our peace and he’s made of both of us one.” Well, who are the two?—certainly not the two of us. This is a revelation: It is God and you, and there is a wall that divides, and you cannot see him. You hope to find him. As the prophet asked, “Where is he who put in the midst of them his Holy Spirit?” So the question is asked. So there must be some wall of hostility that separates man from that presence who placed his Holy Spirit in us. How to find him? Did he break it down?
Well, tonight I want to show you how it is in everyone broken down; not as yet but how it will be broken down. For a mystery, God’s mystery, is not something to be kept secret, rather it is a truth that is mysterious in character. Something that is revealed, and only through revelation can man know it. When it’s revealed and the one to whom it’s revealed tells it, you may accept it or you may reject it. You don’t keep it as a secret. In fact, as we’re told by the prophet Jeremiah, “If I say I will not mention it or speak any more in his name, then there is in my heart as it were a burning fire shut up in my bones, and I’m weary with holding it in, and I cannot” (Jer. 20:9). I could no more stop talking about it than I could stop breathing and hope to live, I couldn’t. So when people tell you it’s a secret and you mustn’t tell it to anyone, well, you can tell it to the whole vast world…some will take it, some will reject it. So let them take it, just as the sower goes forth to sow and he sows the seed, the Word of God, on all of the minds of the world. Well, not every mind is ready to receive it, perfectly all right, the Word is forever. You’ll sow it again. When that mind tomorrow becomes prepared to receive it, it will receive it. So no one will be lost, not one in this world will be lost. Eventually, that mind will be prepared to the point that when it hears the Word of God, they will accept it willingly, and it will go down and take root and grow as it must grow. Nothing in this world can be lost; there’s only God. There is only God.
Here, as the poet said and puts these words into the mouth of God, and he calls God Jesus Christ—which is the right name for him may I tell you—“Unless I die thou canst not live; but if I die I shall arise again and thou with me” (Blake, Jerusalem, Plt.96). I must die, and in dying you will live. If I don’t die, you can’t live. If I die you will live, for I die in you, buried in you. And then, when I rise I must rise in you, and rising in you, you will rise with me. That’s the great mystery.
Now, we are told in scripture, when he rises, he rises by a mysterious blood—as told in the Book of Hebrews—not as the world understands blood. They take the blood of calves and the blood of goats and the blood of lambs and they sprinkle everything—the temple, the holy book, the people, the every thing—but it wasn’t effective. They were not purified in their conscience. It still remains something to be done year after year after year. But comes one and he now takes his own blood, and takes it through the curtain that was torn. The curtain was rent from top to bottom, and then he took his own blood through the curtain right into the Holy of Holies, once and for all. No need for another sacrifice. You might think a man did this 2,000 years ago, and that was that. No, that takes place every moment of time in all of us.
Now, let me share with you what I know from experience. The 10th chapter of the Book of Hebrews identifies the curtain with the flesh of Jesus, his own flesh (verse 20). And then it goes on to explain how he takes the blood, his own blood, through this torn curtain into the Holy of Holies, which is once and forever. No more sacrifice is necessary. Well, this is how it happens. The Book of Hebrews only mentions the word—in fact it doesn’t mention the word resurrection. It implies it in a benediction, but it doesn’t actually mention it. But in the benediction, the very last chapter, the 13th chapter, speaking of the same peace it’s a benediction, may the God of peace—that’s how it begins—“May the God of peace who once again raised from the dead our Lord Jesus” (verse 20). Just imagine “once again.” And this is a literal translation: “Raising once again from the dead by the blood of the eternal covenant.” He raised him once again, and yet he’s only raised once, so what is this mystery?
Let me share with you what happened to me. Well, what does a man know in this world more than that which he has experienced? If you experience anything, you know that experience more thoroughly than you know anything else in this world. I can read about it, I can hear it, I can suspect it, I can theorize, but if I experience it then I know it. Well, this I experienced. On the 8th day of April, 1960, right in this city, a bolt of lightning—that’s the only way I can describe it—but it’s a bolt of lightning, simply a flash of light struck me and severed me in two, from the top of my skull to the base of my spine, and I the being observing the flesh of my body as something apart from me. Now listen to these words, “The curtain is his flesh.” The curtain is his flesh; the curtain is torn from top to bottom. I wasn’t torn, but I felt it. It didn’t hurt. It was instantaneous like a split nth part of a second. No pain whatsoever, just the shock, and I’m standing looking at it simply, well, awed. How can I express it? Just awed, looking at the severed body from the top to the bottom, every little segment of the backbone split right down the middle.
But at the base of it, here is a living molten pool of gold, and I know it is myself. Am I that molten gold? I knew it, I am it. As I knew I am it, I fused with it, and then quickly, in one flash, I went up like a serpent—that is the motion I made—right up into my skull, into the sanctuary, into the Holy of Holies. So the blood of God I knew to be myself. We are told in scripture the life is in the blood. He gave his life for me and without the shedding of blood there is no remission of sin, but none. You can’t remiss sin without the shedding of blood, and whose blood is it?—the blood of God. So if I looked at the blood of God and I knew I am it; knowing I am it I fuse with it and then I went up into my skull like a serpent. Now we are told, “No one ascends but he who first descended, the Son of man” (John 3:13). But no one ascends but he who first descended, the Son of man. Until that curtain was split, I did not know that I am he. No one knows that he is the very being who descended until the curtain is split, and it is his own body. The moment it is split no one tells him, for such is without uncertainty. You simply look at it and you know it’s yourself. At that very moment you fuse with it and you are one.
So he simply tears down this dividing wall of hostility. Who tore it down? “He is our peace.” Well, who is our peace? Is that not the name given to him in the 9th chapter of Isaiah, the Prince of Peace? Who tore it down but God himself; tore down the barrier. For, he exiled himself. We are the creative power of God in exile for a divine purpose. Think of God the Father as infinite love in unthinkable origin; think of God the Son as infinite love in creative expression; think of God the Holy Spirit as infinite love in eternal procession; and the three are one. So when this struck me—and I on the outside an exile on my pilgrimage not knowing why I am here; for it took me by surprise, I didn’t know why, what had I done to warrant this—I felt like a Job. If you read the story of Job carefully, who was responsible for his entire experience? The 42nd chapter (the last chapter of Job) tells you it was God himself. The most cruel experiment on an innocent victim, and who was it? The Lord brought these things upon him. Then all of his friends and his relatives who had neglected him and left him to himself returned to break bread with him, to comfort him for all these things that the Lord had brought upon him.
So God imposes upon himself the restriction called man, and becomes man in the hope that man may become God. It is all God’s self, the self-imposed restriction on the limitation called man. And at the appointed hour, individually…for you are precious, no one can take your place, you are unique; there isn’t one being in this world that can be replaced; not one being that in some strange way could find an understudy. No, it is God playing your part and he cannot fail. So in his own good time, he simply tears down that wall of division, the wall of hostility between you and himself, and you become one man, one new man. Then you ascend into the Holy of Holies, into the sanctuary. So we are told “As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up,” in the same manner (John 3:14). And that’s exactly how it happens.
So, Paul tells us, he didn’t pick the wise, the scholars of the world, he didn’t pick the mighty, he didn’t pick the powerful, he picked the lowly. Not that you will not have all of these things in the world, for after you go out what does it matter what you knew when you were exiled? What would it matter what wisdom you possessed when you were exiled? It would all be as foolishness in the eyes of God; for not a thing that you now know as the cause of creation will be known by you when you rise within. You will discover something entirely different, for you are one with God, one with the body of God. For in the end, there is only one: “Hear, O Israel! The Lord our God is one Lord” (Deut. 6:4). This one is a compound unity, one made up of others, and the others happen to be all of us. We are the Elohim, God, I would say, in diversity, the fragmented one, the Elohim. That is the creative power of God.
And then we’re gathered one by one as told in Isaiah (27:12). As we’re gathered one by one, we’re gathered in this manner, he tears down the wall of hostility, and then you look at the blood of God, for life is in the blood. And this is one mystery, not to be kept a secret but to tell it to as many as would hear it in the hope that among the many at least the remnant would accept it. For you have to accept it at one time and hear the story of Jesus Christ before it takes root and grows within you. He said, I do not come to abolish the law and the prophets, I come to fulfill them (Mat. 5:17). Well, the same law operates in this death…operates here. He had to empty himself to become me. God had to completely forget that he was God to assume the limitation of this thing called Neville, he had to. Because when I woke in this world, I knew an earthly father, an earthly mother, and the earthly brothers, an earthly sister, and then all the things round about me. No knowledge whatsoever of any heavenly Father. So he had to completely forget in order to become me. Because, when he tore me in two and I saw the center, the base of that spine, that living molten golden light that was the blood of God, I knew innately I am it. I didn’t know I was it until that very moment in time. Until that moment I was something entirely different, something on the outside. Knowing it, up I went in the same manner that Moses lifted up the serpent in the wilderness.
So, how else can I know save by revelation? And strangely enough, in the scriptures mystery is so closely tied to revelation. That’s a paradox: revelation is the unveiling of God, and a mystery is a concealed plan of God, a completely concealed plan for the fullness of time. But until that fullness of time it is a completely concealed and hidden story, and yet it’s identified with revelation. For Paul uses the word mystery no less than twenty times in his letters—seventeen times in the singular and three times in the plural. He asks us to look upon him as a steward of the mysteries. I tell you a mystery, he said, and this is the mystery: “Christ in you is the hope of glory” (Col. 1:27). Christ in you! Well, his blood is in you…and that his blood is my life. I couldn’t breathe were it not for that sacrifice of God. The sacrifice is simply becoming me and forgetting that he’s God; for I didn’t know that I was he. So he had to forget to become me. And then when he tears it in two, then I see the blood of God, which is the life of God, the Spirit of God, and I’m one with it, and ascend into his Holy of Holies.
So, the story of Jesus Christ is really the only true story in the world. For all other things will pass away. The whole vast world, with all of the honors and all of the titles and all of the wealth and all these things will be as though they were not. He said, the former things will pass away, and there’ll be no remembrance of them, but none whatsoever (Eccles. 1:11).
Just like a dream…when the whole drama comes to the end and everyone is redeemed and all form one being; and that being is Jesus Christ who is God completely awake. So we are gathered one by one into the one body. Now, it may not make sense, and if you are hearing me for the first time, you may think it insane; but may I tell you, I am not speculating, I am telling you what I have experienced.
Now, a point I want to make clear tonight because I’m coming to the end in the not distant future…in three weeks I’m closing for several months; we’ll not be back again until November. We’re told in the Book of Numbers, the 12th chapter, that God speaks to man through the medium of dreams, and he reveals himself through the medium of vision (Num. 12:6). They are two distinct words in Hebrew. They are distinct in the medium. I think most people dream, although I’ve heard people say that they do not dream and I must believe them. If they can’t remember a dream, who am I to judge? They tell me they can’t remember a dream, therefore, they’ve never dreamed in their lives, so they say. I would not argue with them—they have never dreamed. It’s difficult for one who dreams every night to believe that man doesn’t dream, but, nevertheless, he tells me he doesn’t dream.
Few people have had visions. Visions are entirely different. God speaks to man through the medium of dream; he unveils himself and reveals his mystery through the medium of vision. A dream is a communication between God and himself-that-is-man. Sometimes, it comes in a very normal manner that you can interpret yourself, you need no help. But quite often it comes in the universal language of symbolism; then you need the help of some professional interpreter of dreams. In the Bible, one was Joseph, he interpreted Pharaoh’s dream; and Daniel, he interpreted the King Nebuchadnezzar’s dream. So we find the professional interpreter of dreams because they knew the universal language. That when you dream of a pig, it doesn’t mean you’re going to have roast pork tomorrow. You’ll dream of a pig, and follow the whole story of the pig, and the pig is the universal symbol of the redeemer of the world. So what did the redeemer do to you in the dream when you dreamt of a pig? Or what did you do to him? But if you dream of a pig and think you’re going to buy a nice piece of pork tomorrow, or things of that sort, then you completely misunderstand the language of symbolism. And may I tell you, most of us are past-masters at misinterpreting dreams. So dream is simply God communicating himself to himself-called-you.
When it comes to vision, there is no need for any interpreter, none whatsoever. It’s just as simple as standing here, just like this. A vision takes place in the depths of your soul outside of the range of your critical faculties here and simply unfolds. It’s so far beyond this level, it’s in such a depth of reality and such vitality that no criticism from this level can in any way disturb it. And may I tell you, you never have to ask anyone, is this what it means? You have to ask that when you have a dream, but never when you have a vision. When you have a vision, it is so obvious. All you need do, having become now a witness to the word of God through vision, you go back into the ancient scriptures, the Bible, and you search for the other witness. For you cannot come before the court bringing only one witness, you must have at least two witnesses. When two witnesses agree in testimony it is conclusive. The two witnesses called for are your own experience and the external experiences of scripture.
So, scripture has recorded what must take place in the unfolding drama. You have an experience, and you may think that this is it. Alright, maybe it is. But there is no doubt in your mind if it is the experience, there’s no doubt whatsoever. But you go back and you read scripture. And then you read scripture and here is the same story, and you have experienced that story. So you bring your two witnesses: the internal witness of the spirit and the external witness of scripture, and they dovetail. I’ve had this. So then I turned to John, the third chapter of John, and we are told, you must be born again. And “Except ye be born again, you cannot enter the kingdom of heaven” (verse 3). Cannot, it’s an impossibility, for you must be born again. Alright, if I must be, I am confident and faithful that I will be, if I must be. He who began the good work in me will bring it to completion at the day of Jesus Christ (Phil. 1:6). So, I’m not concerned…I will set my hope fully upon the grace that is coming to me at the revelation of Jesus Christ (1 Peter 1:13)
So, I must be born again. Alright, I must be born again. But when it happens and you go back into scripture, it happened to you and then you see how it was when it happened. When Jesus Christ was born, what happened? And then you go back and you read the same, same thing that happened to you. You know now what happened because it parallels what happened to God, where God was born out of this world into a higher level called “that age.” So it parallels it—then you know. You may tell it, and you can’t stop telling it, but you don’t ask anyone in this world to interpret it for you, because no one who has not had the experience could interpret it for you. Could I go to Freud and say, what’s wrong with me, or Carl Jung, or an Adler, or any of their disciples and hope that they, in some strange way, explain it? What would they know of the birth of Christ in man? What would Freud, who did not believe in the Bible, who thought the whole thing was simply a myth that enslaved the minds of men, what could Sigmund Freud tell me about this fantastic experience that actually happened to me? What descendant of his could tell me? They would say, well, he’s suffering from some grand hallucination. These are things you can’t induce, they just simply happen. They happen just like a flower unfolding on a tree; when the time is right the flower unfolds. You were born in this world physically by the action of powers not your own and you will be born spiritually by the actions of powers beyond your own. So you can’t induce it, you can’t invoke it, you simply set your faith fully upon this wonderful grace that is coming to you. And so, when it happens you ask no one. You lock it within yourself and you meditate, just like a Mary, and you ponder these things in your heart.
So vision is as real as this. No one need interpret for you. They can listen to you and turn away in disgust because you believe in the reality of what has happened, or they can simply show interest as you go on and go on and tell them in detail what has happened. I tell you this just to show you the difference between the two states. One is without uncertainty and the other needs interpretation. If I gave you the morning’s paper and it’s written in Greek, unless you could read Greek, it’s simply a blank page. If you know someone who reads Greek, who also speaks your language, who can interpret, they can interpret it for you. But every little letter in our alphabet or all alphabets are symbols. And so, we have a universal symbol made up of all the things in the world, it’s a universal symbol. Whether you be born in China or born here the same symbolism exists, yet our human language is different. But the language of symbolism for the deep, deep level of man is the same. Do we understand the symbolism of that depth? If we do, we can interpret the dream of another who received it from the depths of himself in that language. And then we can do our best to interpret it for him.
But when it comes to vision God does not speak to you in vision; he unveils himself, completely unveils himself, and you get level after level after level. So he unveils himself in the act of rising from the dead. And when he rises from the dead he rises in your skull; and then for the first time you know really what Calvary, what Golgotha, what the skull spoken of in scripture really means. You went along with your priesthoods of the world and you thought it was away out of the East, the Near East, and they have a huge, wonderful edifice over the spot that they believe to have been the holy sepulcher. And when it happens to you, then for the first time you know what really is the holy sepulcher, it’s your own skull. For you awaken in your skull and you see it, and it’s an empty skull all about you. Has no chair, no bed; nothing is in it, just you. You know where you are, may I tell you. You don’t only know that you are in your skull, but you also know your skull is a sepulcher. You know it’s a tomb, and you know someone must have thought you dead to have placed you there; because you do not remember walking into it and lying down. So someone must have placed you there. You were there as the seed of God: “Unless a seed falls into the ground and dies, it remains alone, but if it dies it brings forth much”—the great mystery of life through death. Then you realize you are the creative power of God, the seed of God—the actual creative power of his seed—and he planted it right into your skull, and it grew. And you didn’t know you were related to God—didn’t know for one moment you were God himself in a creative expression—until that moment in eternity when you awake in it…and you are fully awake… the man that you are.
What would you do if tonight you awoke in some great tomb? Would you not want, finding yourself alive, to get out? Well, that’s exactly what you do. You know innately where the opening will be if you push, and you push the base of your skull. Pushing the base of your skull, something gives and you come out. When you come out you lie on the floor for a few seconds, raise yourself to your full height, and see that out of which you have emerged is ghastly pale. The face is like snow it’s so white. You go back into the ancient scriptures and you read it, “Why does every face turn pale.” The story is this, “Can a man bear a child? Why then do I see every man with his hands drawing himself out of himself just like a woman in labor? Why has every face turned pale?” Read it in the 30th chapter of the Book of Jeremiah (verse 6). And so, you see this pale, pale face.
Then comes the wind. This is the Spirit of God. The word spirit and wind are the same word in both Greek and Hebrew. Here comes the wind, the unearthly wind, and you for a moment are diverted from that pale face, and looking back just a matter of moments later the body is gone. They have removed the body of the Lord. But in its place are seated three men—one where the head was and two where the feet were. You look at it, look at them. They can’t see you. They can see the body…not the body, the body is gone…they can’t see you. But they hear the wind, the strange wind, and they’re disturbed, and one is the most disturbed and he starts to investigate. As he starts, he doesn’t go more than one or two feet when suddenly he’s attracted by something on the floor. He announces—and they call you by name; in my own case, he called me by my name—and he said, “It is Neville’s baby.” The other two asked in the most strange, incredulous manner, “How can Neville have a baby?”
He doesn’t argue the point; he lifts the evidence from the floor. It’s a babe wrapped in swaddling clothes, and he puts it on the bed. Then you will do it as I did it, I took the babe which is now my babe, the symbol of my birth from above—they still can’t see me; they can see the babe—and I raise the babe in my arms and ask “How is my sweetheart?” With that, the whole vision vanishes.
Now, in the story of the birth, Simeon comes into the temple and he brings the babe, and he lifts the babe in his arms and said, Now, O Lord, let they servant depart for he has seen thy Christ (Luke 2:29). The Christ child is a symbol—that’s not the event—that’s the symbol of the birth that took place that moment in a man. But the twice-born man cannot be seen; he is not in this world. He’ll return to it, and then he’ll be able to say as he walks the earth, I am in the world but not of it. The twice-born man still leads, lives a life just like this waiting for that moment in time, which can’t be delayed too long, when he takes it off and he’s not here at all.
So these things I’m going to tell you are visions. I have recorded my visions in my book The Law and The Promise in the chapter called The Promise. The entire Promise is vision. My latest little pamphlet which is He Breaks the Shell, that’s all vision. My The Search that is mostly vision. I brought in a few philosophical points and a few other things, vivid, wonderful dreams that were not vision—but much of The Search is vision. My other books are based upon the law. I told exactly how to operate this law. Just as God had to empty himself in order to become me, on this level finding myself here, I must empty myself to become other than what I am. If I am poor, I must in my consciousness cease to be conscious of being poor and become aware of being wealthy, and live to that state, and make that real in my world as God made me real in his world. He became you and made you real. He had to empty himself: Though he was in the form of God…he emptied himself and took upon himself the form of man…and became obedient unto death, even death upon this cross called man (Phil. 2:7). That’s the cross.
Now, finding myself man…I’m a poor man or unknown man or the unwanted man. But wanting to get out of this limitation, I too must learn the art of dying. And so, I must die. As Paul said, I die daily. So I must empty myself of my present consciousness and assume the consciousness of being the man that I want to be; and be as faithful to that assumption as God was and is to the assumption of being you. He never falters; he is steadfast in his belief that he is actually you. So when you say “I am” before you say John Brown, you call his name. That’s how faithful he is. And so, we take the same law, and we are told in the Book of Ephesians, the 5th chapter, “Be imitators of God as dear children” (verse 1). Now, I study the scriptures to find out how must I imitate him. That’s what he did…he emptied himself of being God to assume that he’s man, assume that he’s me. Now I must empty myself of being the kind of a man that I find myself, so that I may assume that I am the man that I want to be. In the same way I apply the law.
So, he makes the statement, I did not come to abolish the law or the prophets, I came to fulfill them. I have come to tell you that it is an inwardness of the law, not the outwardness. What you do outwardly is not a thing. The law must now be written on your heart, so that every moment of time you become aware of what you are imagining. Because what you are imagining you are creating. It’s the inwardness of the law: “You have heard it said, ‘You should not commit adultery.’ But I tell you anyone who looks lustfully upon another has already committed the act” (Mat. 5:27). How inward is the act! So, everything in this world is from within, that’s the law. So he shows you the real working of the law. He doesn’t abolish it, doesn’t destroy it, he tells you I’ve come to fulfill it. And so, name what you want in this world, assume that you are it, and live in the assumption that you are it just as though you were. And in a way that God became you by forgetting he was God, you’ll become what you want by forgetting that you are what at the moment you seem to be. That’s the law.
Now you try it and share with me in letters, or you can see me in person, the results of your application of this law. Tell me that I in turn may share with others and encourage them to hold on to the faith. So here, between now and the closing—we have another three weeks—is simply to encourage you to continue in the faith. You can become the man, the woman, you want to be. He who is within you is doing the work, and just rest your hope fully on that grace that is coming to you at the revelation of Jesus Christ. It will come in its own good time. In the meanwhile, while we are here and we have to pay Caesar’s rent, and render unto Caesar the things that are Caesar’s, and pay all the things and live in this world, then be imitators of God as dear children, and simply assume that you are what you would like to be.
Shakespeare said it in such a lovely way, that from the very beginning it hath been taught us that whatever is brought into this world was wished, just wished into it. “It hath been taught us from the primal state that he who is, was wished until he were,” from the very primal state. Well, the primal state in the Bible is: “Let us make man in our image.” When that work that was started in you by God is complete, the curtain is torn; you see the life of God that is a pool of golden, living blood, and it isn’t red, it’s gold. You look at it and you know it’s yourself. If it is yourself then the image is complete, he has finished his work. You fuse with the very life, the Spirit of God, and return to God, to be united with God as God. There’s only God in this world.
Now let us go into the Silence.
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___(??) may I ask you for your name and address if you’re not on my mailing list. We use this list only to let you know when we are in town and where. It’s never given to others and we never solicit. We never sell you anything or in any way invite anyone to this platform who has something to sell you. It is simply used for one purpose, to let you know when we are in the city and where we are. I’ll be leaving the end of June and returning sometime in November. Anyone on the list will receive a notice. If you would like to receive a notice, all it will cost you is simply your time tonight…and the cards and the pencils are on the outside. We never give your name to anyone. If you like…if you prefer not to be on the list, I will take one ad the Saturday before I open in the L. A. Times. Outside of that I don’t advertise.
Now, are there any questions, please?
A: A tree? The whole Bible begins with the tree, my dear, the tree of the knowledge of good and evil, and the tree of life. We’re told that only one thing, or rather two things displease God, and that would be eating of the tree of knowledge—good and evil—and doubting, the lack of faith.
Q: Are you saying the tree symbolizes good and evil?
A: It’s also the tree of life. I speak here every night of the tree of life.
Q: The tree of life…well, how does one know?
A: I couldn’t tell you unless you told me in detail the nature of the tree. You’re told, “The Gods of the earth and the sea sought through nature to find this tree, but their search was all in vain; there grows one in the human brain.” That’s the tree of life that was felled as told us in the Book of Daniel. But the stump remained and then was watered from the dew of heaven, and then it grew and reached heaven, and became that which bore the fruit for all the things of the world. The animals came and found shelter under the tree, the birds found their homes in the branches, and all the fruit that it bore fed the nations of the world. That’s you!
So God fell. It was a deliberate fall, a fall from his exalted state, for a wonderful purpose. It was not a mistake. This was planned: “As I have planned it, so shall it be, as I have purposed it, so shall it stand. And the Lord will not turn back until he has executed and accomplished the intents of his mind. In the latter days you will understand it clearly” (Is. 14:24; Jer. 30:24).