Neville Goddard Lectures

Neville Goddard Lectures: “The Crucifixion”

by Neville Goddard 4/9/63

Tonight’s subject is “The Crucifixion.” In the history of man, our human history, life begins with birth and ends with death. In divine history, it begins with death and ends with birth. There’s a complete reversal of these histories. So here we begin in the womb and end in the tomb; but in divine history, we begin in the tomb and awaken in the womb, where we are born.

Now here, in this fantastic drama, I think that we have misconceived the part of Jesus Christ and made of him an idol. Having made of him an idol, he hides from us the true God. So here, let us turn to the Book of Luke, the 18th chapter; he turns to the twelve, “And taking the twelve he said to them, ‘We’re going up to Jerusalem and everything written of the Son of man by the prophets will be accomplished. He’ll be delivered to the Gentiles and they will mock him, and shamefully treat him, and spit upon him; they will scourge him, and kill him, but on the third day he will rise.’ And they did not understand what he said; this saying was hid from them, and they could not grasp what was said” (verses 31-34). We’re told that no one understood it.

Now believe this, I am speaking to you as I try every night from experience. I am not theorizing. I have no interest whatsoever in trying to set up some workable philosophy of life, I really haven’t. If I made my exit tonight, it would make no difference to me personally—maybe to my wife and my child, my family, but not really to me. I am not speaking from theory; I’m speaking from experience. The drama begins with the crucifixion. “Unless I die thou canst not live; but if I die I shall arise again and thou with me. Wouldest thou die for one who never died for thee?” (Blake, Jerusalem, Plate 96). This is the story of every being born of woman. No child in the world could cross the threshold that admits to conscious life unaided by the death of God. It’s God’s purpose to give us himself, as though there were no others in the world, just God and me, God and I. Believe this, really. If you believe it, then the most unbelievable gospel in the world becomes possible and believable. And it takes the Son to reveal it to be true.

Now this is the story as revealed to me. You may think, well now, that was just simple, wonderful—exciting, yes!—but just a dream. May I tell you, it was not a dream. It was an experience more vivid than this moment here in this room. For a true vision is far more alive than anything you’ve ever experienced in this world, but anything. This night in question, I was walking with an enormous number, as though the whole of humanity walked in a certain direction and I was one of the unnumbered. As I walked with them, they were all dressed in very colorful Arabic clothes and a voice shouted out of the blue; the voice said, “And God walks with them.” A woman to my right—a woman I would say in her thirties, maybe forties, a most attractive Arab—asked the voice, “If God walks with us, where is he?” The voice answered from the blue, from the deep, “At your side.” She took it literally, as the whole vast world takes these things literally; and turning to her side, she looked into my eyes and became hysterical. It struck her so funnily. It was the funniest thing she ever heard. God walks with us, and she turns to a simple man, with all of his frailties, all of his weaknesses, the ones she knew well; and having looked into his face, having heard the voice, she said, “What? Is Neville God?” And the voice said to me, “God laid himself down within you to sleep, and as he slept, he dreamed a dream, he dreamed… ,” and I completed the sentence: he was dreaming that he’s me. How else would I be in this world if he didn’t dream? And you awake from sheer emotionalism.

May I tell you that this is the sensation of the crucifixion. It’s the most delightful sensation in the world; it is not painful. My hands became vortices, my head a vortex, my feet vortices, and my side a vortex. And here, I was driven into this body on the bed through my emotionalism, held by six vortices: my hands, my feet, my head, and my side. And the delight and sheer joy of being driven upon this cross, this body! So I speak from experience that it is not a painful act. But it happened in the beginning of time. This was only a memory image returning when I was about to awake. But in that interval, how long? Who knows? Blake calls it six thousand years. The Bible speaks of three days between the crucifixion and resurrection, but that’s all symbolic. Blake calls it 6,000 years. He said, “I behold the visions of my deadly sleep of six thousand years dazzling around thy skirts like a serpent of precious stones and gold. I know it is my Self, O my Divine Creator and Redeemer” (Jerusalem, Plate 96, Line 11).

Now, here we turn to the drama of this coming Friday that all the Christian churches will reenact. And they differ. Matthew and Mark give the last cry on the cross as the quotation from the 22nd Psalm, the 1st verse, “My God, my God, why hast thou forsaken me?” John gives it in the cry, “It is finished!” (John 19:30). Luke substitutes the 31st Psalm, the 5th verse for the 22nd Psalm, because he was using Mark’s script. Perhaps he elaborates on Mark’s script, and he substituted Psalm 31:5 for Psalm 22:1. This is what he quotes, “Into thy hand I commit my spirit.” That’s all that he quotes. But the completed fifth verse is fantastic. This is the verse, “Thou hast redeemed me, O Lord, faithful God.” “Into thy hand I commit my spirit; thou hast redeemed me, O Lord, faithful God.” He kept his faith, for he told me, “Unless I die thou cannot live; but if I die I shall arise again and thou with me.” There came the very act of crucifixion that was in itself resurrection. Yes, at an interval of time between, yes, no question about it. But may I tell you, no one in this world can fail, for quoting in the 6th of Romans, “If we have been united with Christ in a death like his, we shall certainly be united with him in a resurrection like his (verse 5).” And everyone in this world will be resurrected, but it takes this interval of time and all the blows in the world to make the immortal garment.

Now listen to this carefully. It has been given to me and you; take it for what it’s worth. The promise of this begins in Genesis, the promise of an infant called Isaac. The whole vast world has the strangest concept of Isaac. The Lord begot Isaac. Isaac is to be ___(??) not as the result of generation but the shaping of the unbegotten. Here is God, the unbegotten, shaping himself upon us; and when he completes that shape and it’s perfect in his eye, then we are born from above. So Isaac is the shaping of the unbegotten. For God is not begotten. He is begetting himself on man, individual man.

And when he begot himself in me to his satisfaction, I was born from above and went through the entire series in the interval of five months, judged by Caesar’s calendar. How many thousands of years prior to that, I do not know; I cannot tell you. I would if I knew, for I have no secrets. When I get it, I’ll tell you. But I do not have it; the veil has not been lifted to that extent. But I do know that when it pleased him, that which he begot in me, and then it took nine months for the entire series of mystical experiences, as described in scripture, to completely unfold within me. And so I can tell you it’s going to happen to you.

And so there’s no time; it took nine months from the moment of the birth, but when that birth takes place, it’s all in God’s keeping. You and I are put through the furnaces of affliction. Let no one tell you that you’re not going to. “As I have planned it, so shall it be, and as I have purposed it, so shall it stand” (Isaiah 14:24). And no one will thwart it, but no one. I’m inclined to believe that in spite of the pain, in spite of all the things that man plots and plans in this world, there is a definite period. I’m inclined to believe it. The Book of Habakkuk tells me—but they won’t tell me what the period is—“The vision has its own appointed hour; it ripens, it will flower. If it be long then wait; for it is sure, it will not be late” (Habakkuk 2:3).

If it will not be late and the vision has its own appointed hour, then whether Blake is right or someone else is right, I do not know. But I assure you that the last section takes only nine months, even though you linger for years beyond that nine months, for you came into your inheritance at that third experience. But the glory of your heavenly inheritance cannot become actual or is not fully realized in the individual, so long as he’s still in the body. But the moment that he takes off that veil called the body, he is clothed in that garment that God and God alone made. God was actually shaping himself upon this garment, without my consent and without my knowledge, molding that unbegotten being that he is and giving me himself. So then he succeeded in giving me himself, so he satisfied him, that immortal garment that he would wear. So he wears it, for his name is I AM.

And may I tell you, in all of my experiences, I have never had a change in identity, never. I have always been aware of being I am. I have never had any feeling of being other than who I am and something taking place in me, and it was God. As we are told, “He who began a good work in you will bring it to completion at the day of Jesus Christ” (Philippians 1:6). Jesus Christ is the perfection that is God, and he will not stop it until he brings it to Jesus Christ in you. But now we have taken Jesus Christ and made of him an image, an idol; and having made of him an idol, he now hides from us the true God. It is God, the only God that is actually shaping himself upon you. When that is shaped upon you—this is a form, a mold, but this cannot inherit the kingdom of heaven; this is flesh and blood—it takes this that is molded upon it. For what is being molded upon it is God, the unbegotten; and God, being Spirit, is molding himself as Spirit, the immortal you. And then you, as God, are clothed. Well, how could you clothe God in form? He’s clothing himself in a shape. That’s you. So he begets us.

But it begins with the crucifixion. The crucifixion does not end the drama; it begins the drama. And so everyone becomes a breathing, living, conscious being because God died for him. It’s the mystery of life through death, as told us in 12th chapter of the Book of John, “Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies it brings forth much fruit.” It has to fall into the earth and die, and this [body] is the earth in God’s kingdom. God falls into this earth and dies: He forgets that he’s God in his belief that he’s man. God actually becomes man that man may become God, and he molds himself, this unbegotten being, upon man. When he is satisfied with that molding process and in the eye of God that it’s perfect, therefore if it is perfect God is born in that man. So God actually gives himself to us, to each of us, as though there were no others in the world, just God and you, God and I. Believe it. The whole story of the gospel is this story.

So the crucifixion, from my own personal experience, is not as the churches depict it. The sorrow comes in between. That interval, be it 6,000 years, I do not know, but in that interval we have to be molded. As we are told in the 48th chapter of Isaiah, (verse 10), he has put me through the fires of affliction. For his own sake, he did it, for his own sake, for there is no other way in the world of bringing me into that state of perfection and to weave me into an immortal body to receive God himself as my own being, unless I went through all the fires of affliction, all these fiery, fiery ordeals. But don’t be concerned. “Whom God afflicts for secret ends, he comforts and heals and calls him friends” (Blake, Everlasting Gospel).

So when you and I entered Golgotha, as we are told, “And when they came to the place which they called The Skull, there they crucified him.” Read it in the 23rd of Luke, “When they came to the place which they called The Skull, there they crucified him.” The word skull is translated as Golgotha; another definition is the Holy Sepulcher, so now we know what the Holy Sepulcher is: it is our own wonderful human skull. That’s where he is crucified. But he is also nailed upon the cross. He is nailed through the feet and hands and pierced on the side.

Now here John gives so much time to the piercing of the side. He does not give the cry of dereliction, “My God, my God, why hast thou forsaken me?” John only claims, “It is finished!” and then came the soldier’s shaft into the right side and out came blood and water. Down through the centuries, they are in some way trying to explain it. They can’t explain it on anything that is biological, save that a birth always has the phenomena of blood and water. When a child is born, the water is broken, and there is a flowing of blood and water. This is birth. To understand it, we go back to the 31st Psalm: “Into thy hand I commit my spirit; thou hast redeemed me, O Lord, faithful God.” So he promised it and he did it. That is only a symbol of one’s birth which is redemption.

So I say to you, don’t weep when you see it. Rejoice! It was God’s sacrifice of himself because he desired to individualize himself in unnumbered garments, in all of us. God can’t beget anything other than God. So we are told in the 82nd Psalm, “God has taken his place in the divine council; in the midst of the gods he holds judgment.” One God in the midst of the gods—all is God. He is ___(??) and begetting this unbegotten being. The cue is given us in the Book of Hebrews, the 5th chapter, 6th verse. It is called by a different name; it is called Melchizedek. He has no father, no mother, and no genealogy. He is telling you who he is. Everyone who is born from above, because God succeeded in giving himself to that individual, that individual has no genealogy. He is God the Father. Believe me.

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For the son ___(??). Well, how could he give me himself as if I’d known him? He gave me his Son. I tell you, the whole vast world of humanity is symbolized in a single youth called David. David is the whole vast world of humanity in the language of symbolism. And the day will come in the second mystical experience in the nine-month period, and there you look at David. David is your Son, and you know it more surely than you know anything else in the world. There’s no uncertainty when you look into his eyes and you see David and he calls you “my Lord, my Father.” He calls you “my Father.” And so then you know for the first time who you really are. You tell this to the world and you tell them what happened; but you’re told, as I quoted earlier from the 18th chapter of the Book of Luke, they did not understand the saying. This saying was hid from them, and they could not grasp the meaning.

How can you persuade the individual that the day will come… that even at this very moment, I could take the most orthodox Jew in the world… if I went to Israel tonight and talked to the head rabbi and asked him if he feels any relationship to David, he would say, “Only as the greatest of the kings of Israel, but relationship as to myself, no.” But he respects the great king of Israel and hopes someday to rebuild the dynasty that is now gone. But he could not feel a relationship. And if I, in his eye a total stranger, a gentile, would tell him I am his father, he would spit in my face. To him that would be blasphemous—he would spit in my face. And yet I could tell him I am his father. I’ll go further and I’ll tell you you are his father and the day is coming that it will be revealed to you. And when the whole vast world is completed God’s work is finished, and he’s given himself to every being in the world because he is the father of David. To give me himself, he has to give me fatherhood of David. Not just fatherhood. There’s no need to give me fatherhood and not the father of his son. His son? Yes, the 7th verse of the 2nd Psalm: “Thou art my son, today I have begotten thee.” And then he takes this only begotten son to prove his gift to us by giving us that son as our son. You look right into his eyes and there he calls you Father. He calls you Adonay, my Lord.

So I tell you that the day will come that you and I will be the same father of the same child, the everlasting eternal youth, that God in the beginning put into the mind of man and molded man into the likeness of him. Read it in the 3rd chapter, the 11th verse of Ecclesiastes: “And God has put eternity into the minds of men; yet so that man cannot find out what God has done from the beginning to the end.” The word called eternity, translated eternity, is the Hebrew word olam, and olam is translated “youth, man, stripling.”

Listen to the words, and see how we know who he is. The king wants to find out the identity of this fantastic youth that conquered the entire enemy of Israel—he brings down the giant. And so the king said to his lieutenant, “Abner, whose son is that youth?” and Abner said, “As your soul liveth, O King, I cannot tell.” He said, “Inquire whose son the stripling is.” No one knows. Now the stripling comes in with the head of the giant in his hands, the head of Goliath, the enemy of Israel, and the king said to him, “Whose son are you, young man?” He said, “I am the son of thy servant Jesse the Bethlehemite” (1 Samuel 17:56-58).

Now, prophecy was made in the 17th chaper of 1st Samuel, the 25th verse, that the father of such a lad would be set free in Israel. Not the lad—the lad is buried in every being in the world—but the father of that lad, who knows he is the father; he is set free in heaven, free in the New Israel. And so when one knows he is the father by actual experience, at that moment, he is free in Israel. The 6,000 years of turmoil is over for him. But David is still to be redeemed, to be discovered in the minds of all, and everyone is going to find him. Finding him, they’ll find the relationship of himself to that lad. We all will be one, and our name one when the curtain comes down on the final act of this marvelous play.

Blake said, “Do not let yourself be intimidated by the horror of the world. For everything is ordered and correct and must fulfill its destiny in order to achieve perfection” (To M. Beckman, Modern Painting). Everything is ordered; everything is perfect. God planned it just as it’s come out and it will be consummated and no tyrant in the world is going to stop it. He will take all the tyrants in the world and use them for the fulfillment of his purpose. As we are told in Proverbs 16:4, everything, not just a few, “God made everything for its purpose, even the wicked for the day of trouble.” Yes, even the wicked for the day of trouble. For if it takes the wicked being to cross your path to add a little more fire to bring you closer into the image of God, then he’ll cross your path. If it takes many to cross it, they’ll cross your path.

And finally, one day will come that in the eyes of God, not man, what man looking at this garment that wears out could ever see you in the image of God? But this is not what is molded. This is only a form in which he is molding himself. And when he’s finished that molding, then comes this fantastic experience in you, and you awake. You awake in a tomb, and the tomb all along was the womb. That was where you were crucified, but you didn’t know it. One day, you awake in a tomb and the tomb is your own wonderful skull and that is the Holy Sepulcher.

But this week, thousands of pilgrims will go to Jerusalem to the Holy Sepulcher, and some priests, quite innocently, will point out a place and say, “That’s it, that’s where he was buried.” He wasn’t buried there at all. There is no holy place in Jerusalem. The holy place is your own wonderful skull; that’s the Holy Sepulcher; that’s where he’s buried. That’s where he’s sound asleep, dreaming with you these visions of eternity until you awake. But when you awake, you are he and he is your very being. It’s his purpose to give you himself. There is no way in eternity that God can give me himself and prove it unless he also gives me his most precious possession in the world, and that’s his son. He doesn’t give me his son to walk the street with me as a companion; he gives me his son as my son. So I look right into the eyes of the Son of God and know him to be my son.

Then I wonder, “How can this be? Here a man, a few years old, weak and limited, with all the frailties of the world and all the weaknesses of the flesh, and yet God so succeeded in his purpose for me that he, the unbegotten, gave me himself; therefore, I am unbegotten?” So I who seemingly had a beginning in time, with the gift of God, the unbegotten, I now cease to be begotten. I have no genealogy. I have no father. I am Father, the father of his only begotten son. I tell you, it’s a mystery. But mysteries of this nature are not matters to be kept secret but truths that are mysterious in nature. They are not things to be hidden. The minute they happen to you you tell them to encourage every being in the world that in spite of the furnaces of the moment to continue and keep on moving, for you’ll move anyway.

But the end, listen to the words, “Thou hast redeemed me, O God, faithful Lord.” He has kept his faith. He promised me in the beginning that he would do it and then sent me through furnaces, without my consent, without my permission, just sent me through furnaces. The story of Job—for here is one subjected to all the most horrible experiments in the world produced by God. And in the end, he said, “I have heard of you with the hearing of the ear, but now my eye sees thee” (Job 42:5). He’s sees the only thing in the world that could reveal God to himself. Because God is invisible to the world—but his Son reveals God. “No one knows who the Son is except the Father, and no one knows who the Father is except the Son and any one to whom the Son chooses to reveal him” (Matthew 11:27). And so how will I ever know God? When his Son comes into my world and looks me in the face and calls me Father, then I know God.

And yet in spite of this, may I tell you, the day will come that you will still be taken into the presence of infinite love. You don’t have to ask who you are or anyone in the world who he is. You stand in the presence of infinite love; he embraces you, and you know who he is and who you are. For at that moment of the embrace, you become one with the body of infinite love. Yet that God is almighty, no question of that, but almightiness and omniscience are but attributes of God. God himself is love, absolute love. I can’t describe it save to tell you it’s man. When you look at him, infinite love, he embraces you and you are lost in the body of God and yet one with—it’s your body.

And then comes the final journey. “I tell you these things before they take place in you, that when they do take place, you may believe” (John 14:29). So I share with you my experience and remember it because it’s going to happen to you. When it happens to you, you will not differ from any other being in the world to whom it has not yet happened, for it’s going to happen to every being in the world. But you are one with those to whom it has already happened. And when it happens to you—it may happen tonight—you’ll wear the garment for a little while, and then you’ll take it off. In the normal process of time, you’ll take it off. And then, at that moment of the discarding of this mold that God used to mold himself, you’ll be one with the gods. In your entire inheritance it is to inherit the kingdom of heaven. Believe me.

What that garment looks like, if I can describe it, I can’t tell you. I can describe the sensation, but it doesn’t make sense to anyone in the world. But the final act, when he ascends into heaven and you ascend as it, I can only describe it as the seraphim, a golden, golden liquid being; and you ascend as a serpent. It doesn’t make sense, does it? A human serpent, as described in the 6th chapter of the Book of Isaiah (verse 2). The face, the hands, and the feet were human, but he couldn’t describe the glory of the body. It’s simply golden liquid light. Because in the resurrection, man is above the organization of sex—the garment he used by which to mold himself and to give man himself.

So Blake brought it out in his wonderful thought, called The Gates of Paradise: “When weary man enters his cave, he meets his savior in the grave, some find a female garment there, and some a male, woven with care, lest the sexual garments sweet should grow a devouring winding sheet, one dies! Alas! the living and dead, one is slain and one is fled.” If this is slain, the mold is over. No need for the mold anymore, for he wove upon this divided image, male and female, the garment that is immortal that is above the organization of sex. So he discards then this divided image as far as that individual goes. He’s now clothed in his immortal, eternal body, and no need for the divided image on which God molded himself and gave himself to us. That being means Jesse, which simply means I AM, the same being named as Jehovah, which is I AM, the same name of Jesus, which is I AM.

And so I tell you that this fantastic mystery of crucifixion is true. It begins the play of God. If I went to a play tonight and saw a three-hour play move before me on the boards, I could, as so many people do, misconceive the role of the actor and make of him, as people do here, a movie actor or a stage actor, and make of him an idol. Ask him for his signature, do all kinds of things, and make of him an idol. And then making of him an idol, he hides from me the message of the play. Here is a play condensed into a few hours that took 6,000 years to unfold. And so man’s misconception of Jesus Christ has made of Jesus Christ in the eyes of all Christians an idol. And that idol hides from that man who holds him up as an idol the true message of God.

For God’s purpose is to give himself to us without an intermediary—no intermediary between God and you. He’s actually begetting himself on you; and because he is without origin, the unbegotten, when he begets himself, that very being still has no origin. So when he begets himself on you and gives himself to you, completely individualized as you, you have no origin. The reason you have no origin is the child, and you see God’s Son as your son. Then you will know who you are—the being without father and without mother. And it’s a strange thing to say that I, a little thing, a few years old, that some fantastic mystery could take place here. And here, undoubtedly this garment began fifty-eight years ago, and yet on this garment and the garment that preceded it, something was being molded that was unbegotten. When it was completed in its perfection, and then I wore that garment that was molded on me with all the pains I went through, that I am the being who molded it; and so I am unbegotten. So the garment I wear, the immortal garment, though begotten, it’s being worn now by the unbegotten, God the Father. You dwell upon it.

But what I’ve told you this night may seem strange if you’re here for the first time—maybe you’re here for the hundredth time and it still seems strange—but it’s true. Everything I’ve told you is true. I’ve spoken to you from my own personal experience. We all are on a fabulous pilgrimage moving toward some invisible shrine, and God is awakening in us. The world round about us will go on to their journey. And when we are singled out, one by one, they laugh at the very thought that he who dies a normal, normal death as any other man, was in that exit—his final exit—and he by that experience is immortalized, eternalized? And they smile and continue the journey that they’re on.

But I tell you, ___(??). You too will be called out of the pilgrimage, and the voice will speak out of the vast sky: “God walks with them.” Someone will question the voice, and the voice will answer, yes; and they will turn to you, and they’ll be just as hysterical as they were with me. The voice in the depths of your own soul will tell you, “God laid himself down within you to sleep, and as he slept he dreamed a dream: he’s dreaming that he’s you.” Then you will feel the wonderful thrill of being nailed upon this body. Oh, what a thrill! These whirling vortices—no pain, just joy, ecstatic joy! And then you are on the bed alone, and this journey continues in the soul, still moving on.

But now you cannot rest; from that moment on, everything changes. You see people as you saw them but still they differ. You know their future. You know what they are destined to be, that everyone is destined to have the experience and to remember in that ecstatic moment, where unnumbered ages before, he was nailed upon the cross through God’s love. “Unless I die, thou canst not live; but if I die I shall arise again and thou with me. For if God dieth not for man and giveth not himself eternally for man, man could not exist.” So God dies. And this is the wonderful mystery of life through death. But here is our story for you this night on the crucifixion.

Now let us go into the Silence and hear the ___(??), and believe, when we break the spell, believe in the reality of that imaginal experience.

Q: (inaudible)

A: Yes, my dear. If you really believe that God planned this thing as it’s going to come out and it will be consummated, you can accept what without this knowledge you would be unwilling or unable to accept. When you read the horrors, man’s inhumanity to man, and if you bear in mind that God will use it all toward his purpose, use it all. Nothing is wasted, not in God’s kingdom. And so he’s using everything toward molding himself, the unbegotten, molded upon us.

Remember what I said earlier concerning Isaac. The Lord begat Isaac, and Isaac must be thought of not as the result of generation, as this body is generated, but think of Isaac as actually pruning or shaping the unbegotten.

Q: (inaudible)

A: Well, the Sermon on the Mount. The Sermon on the Mount takes the entire law of Moses to a mental level. A very simple one, “You’ve heard it said of old, ‘You shall not commit adultery.’ But I say unto you that anyone who looks on a woman lustfully has already committed the act in his heart with her’” (Matthew 5:27). So he lifts it from a physical level to a mental level. That I may have the impulse to commit adultery, and then I contemplate the act that may seem to me pleasurable, but I contemplate it along with its consequences to myself and to my family and to society; and fearing the consequences if caught, I restrain the impulse. For I am told in this principle that that’s not good enough. To restrain the impulse does not in any way exempt me from having committed the act. The act was committed in the imaginal state, when I imagined myself in the act. So that although my desire was thwarted by my contemplating the consequences, that wasn’t good enough. So he lifts the entire act of creation from a physical level to a mental level.

And so as I walk the street and I think, “How would it be were I… (and I name it)?” That’s ___(??) based upon the evidence of my senses, and these tell me I am not the man, that I could not be ___(??) in this world, well, then I’m not going to occupy the state. But I am actually within the limitations of my senses; therefore, I only perpetuate the present state in my world. So he invites us to step out of these sense-limitations and live in Imagination as though things were as we desire them to be. That’s what he’s asking us to do.

Listen to this 11th chapter, the 24th verse of he Book of Mark: “Whatever you ask in prayer, believe you have received it, and you will.” It doesn’t say it’s good for me. It doesn’t say that I got the permission of the church or of society. Whatever you ask in prayer, believe you receive and you will. Now these are words put into the mouth of the central character, Christ Jesus, telling all within earshot of his voice: apply it.

Now I know that many people will say, “He didn’t mean that. Then what did he say?” They will say, “You’ve got it all wrong, Neville. That’s not quite what he meant. You tell us what he meant. ___(??) within the framework of the moral code of the priests ___(??) moral code. So which code must I adopt?” He didn’t ask you to adopt anything in this world. In fact, he ___(??) and he had no kindly word for the Pharisee. He said you would circumnavigate the entire world to make one convert, then you throw away the key. So you do not know yourself how to get into the kingdom. After having converted him to your way of thinking, you don’t know how to get in. You are ___(??), and you’ve converted one by circumnavigating the entire world to make one, and you can’t yourself get in. You throw away the key; you don’t know the key. ___(??)

Q: (inaudible)

A: My dear, the word prayer in the Bible is defined as “motion toward, accession to, nearness at, at or in the vicinity of.” So if I would now pray successfully, I must actually move toward the fulfillment of my dream in my Imagination and make natural all the things that would be natural were it true. Only through such action in my Imagination are my prayers really answered. (Tape ends.)