Going Up To Jerusalem

First of all, I want to thank you for your tremendous help in sharing with me your experiences that I, in turn, could share them with the others. I can’t tell you what a thrill it has been to receive your letters, your visions, your dreams and your personal experiences concerning the application of this principle. It has made it a perfectly wonderful series. This is our last week…we’re closing on Friday…and if it be God’s will, I’ll be back in September. So here, we have tonight and Friday.

So tonight is a very important night in a very wonderful section of this world, where certain questions are asked. Why does this night differ? What makes it different from all other nights? And then, of course, the answer: the deliverance of Israel from Egypt. Now, tonight we’re going to take this in a different aspect. Jerusalem is such an important part of scripture. As we are told, “Behold, we are going up to Jerusalem, and everything written of the Son of man by the prophets will be accomplished” (Luke 18:31). We always go up to Jerusalem and we come down from Jerusalem. It’s always going up and coming down from Jerusalem.

Now, what is Jerusalem? Is it a place where tonight many believe that it is where at Easter as many Christians as could get there, as many Jews and Arabs—for to them it’s a holy spot—is it really there? Well, the word Jerusalem means by definition “the true pointing.” It’s definitive; not a pointing, the true pointing. It means “to point and to aim as if by the finger; to throw a sword” but you throw it with an aim. There must be a mark. It also means “to teach,” but it must be true teaching. It means “to instruct, to inform,” but it must be the true information. For all things happen in Jerusalem.

Now, you say to me, “Do you know the way?” I tell you “Yes, I think I know the way.” And then you ask me, “Tell me what is the way to health?” Another one would ask me. “What is the way to wealth? What is the way to fame?” Can I tell you? If I can’t tell you, I do not know the way to Jerusalem. If I can tell you and you believe me so that you arrive there—and the last part of the word Jerusalem is shalom which means peace, I am peaceful there, I am satisfied—if you tell me the truth and I follow your way and I arrive there, I’ll find peace, I’ll find satisfaction. If you really know the way, and telling me the way I believe it to the point of applying it, if I dare to go the way you point and I arrive there, well then, you do know the way. Could you tell me the way to health? Yes. I’m not going to give you the means, it’s always the end. If I’m going to throw a sword and throw it, I would aim only at my target. I’m not going to consider any other thing, only the objective, the end.

Now you asked me to show you the way and you named the end. You said health. Well, were I you, this is what I would do. Those who now pity me because I am not well, I would bring them before my mind’s eye and have them with an expression on their faces expressing bewilderment at my recovery. If I didn’t want just them, I wanted a doctor…maybe I want some doctor to say it…and so he said, “You know, I do not know what you’ve done but if what I thought you had you had, I can only say a miracle has taken place because there’s a complete recovery.” So if I hear that from him in this world and he bears witness to all that I’m seeing in my mind’s eye, well then, I know the way to that state of peace called Jerusalem. I take it now in every aspect of life. Not just for oneself, you take everyone if they will simply listen to you as you tell them you know the way to Jerusalem.

I’ll take you then into other angles. You mean you’ll take me to any angle? Any angle, I don’t care what it is. You want to be famous? Well, what would you be like were you famous? There…people see you who have known you, and they know you as one who is not, well then, would they still know you tomorrow? Yes. Maybe you would not walk in their world. Maybe you’d be so far apart socially and financially that they would not even recognize you, but they would know of you. Well then, let them know of you if really you want to be famous…if that’s really your aim in life. You can take everything, and then that is really going to Jerusalem.

Now take “Let us go up to Jerusalem, and everything written of the Son of man by the prophets will be accomplished.” Well, what is written about him? He awakens as God, that’s written about him. Well, let us take a few points long the way. We’re told—and this I tell you to comfort you— if anyone ever tells you that you have to earn salvation, turn the other way. They do not know Jerusalem. You cannot earn salvation; salvation is a gift. Because it’s a gift everyone is going to get it. No one will fail, because you can’t fail. Now listen to the words from the 3rd chapter of Titus (verse 3), he’s telling us now that he has given us salvation, not because of our deeds in righteousness but in virtue of his merciful act. In virtue of his own merciful act, not because of anything I did by any means. Now he tells us how it was done, how he did it: By washing of regeneration, “by the washing of regeneration and renewal in the Holy Spirit” (verse 5).

Now you read that and you say, what does it mean, washing of the regeneration? Well, the word washing in the Concordance simply means “a basin for bathing, a vessel for bathing.” People not understanding this they have these physical things in the different religious movements, where you go in, you get a little baptism. Hasn’t a thing to do with that. Well, alright, if it satisfies them, let them have it. It’s a vessel or a basin for bathing. Regeneration simply means “the new man; the reborn man.” Well, how is he baptized? How is he washed? Now we go to Revelation, the 7th of Revelation, and a question is asked by the elder, asked of John who is having the vision, and he said to John, “Who are these dressed in white, these shining garments of what?” and John said, “Sir, you know.” And the elder tells John: These are they who came out of the great tribulation; and washed their robes and made them white in the blood of the lamb. And then their eyes were dried of all tears, they shall never hunger again, never thirst again, and always forever protected by the presence of the Lord. And there they serve him day and night, always under his protection, and never to weep again (verses 14-17). But they came out of the great tribulation.

You hear it said that these are the martyrs of the world, don’t believe it. What martyrs? The word martyr means “testimony,” it means “witness.” If I would say—in Revelation, the 19th chapter—“The testimony of Jesus is the spirit of prophecy,” I could translate it, the martyrdom of Jesus is the spirit of prophecy. The same word…it means witness, it means testimony. Can you witness to all that is claimed in scripture concerning Jesus Christ? The minute you have these experiences you have left the great tribulation. We are in the tribulation. This world is the world of great tribulation. In the world you have tribulation…but be of good cheer, I have overcome the world. So everyone born here is born into tribulation, born into pain, born into the world of death. No matter who he is or what he possesses he goes through struggle and he’s in pain, and death will not end it, not what we call death. He is in a world of death. Only the series of events will end it.

Now what ends it in the washing? This is the washing: The great event that takes place when man is split from top to bottom, as I’ve tried to tell it in my work called Resurrection. As he is split from top to bottom, he sees the pool of golden liquid light and he knows it is himself. He actually knows what he is looking at; yet he’s an observer looking at something seemingly other than himself, but he knows it is himself, and his consciousness fuses with it, becomes one with it. Then he can declare as he rises and ascends, “O my divine Creator and Redeemer” as he actually moves up. At that very moment as he enters that liquid state he was washed in the blood of the Lamb and it is himself. For no one took away my life, I lay it down myself. I am self-redeemed, because I in the beginning made the decision. “No one took away my life, I lay it down myself. I have the power to lay it down and the power to lift it up again” (John 10:18). So in the beginning I believe I could enter the world of death and experience all that it could do to me, and then overcome it and rise. I took upon myself that challenge of my creative power…redeemed by the blood of the Lamb…but I am the very being myself.

So this is another “going up unto Jerusalem.” Everything foretold and written about the Son of man, written by the prophets, will be accomplished. You go up as you believe it…all of a sudden you believe it. You had forgotten it in the tribulation and then you began to remember. This is all remembrance, the whole thing is remembrance. For if I was crucified with him in the beginning, as I am told I was united with him in a death like his, well then, if I am united with him in a death like his and the death is over, then from now on it is only remembrance. If he who died and rose, and I die with him, and he and I are one—for I was united with him in a death like his—well then, all the things that are happening thereafter must only be remembrance. So, in everyone he is remembering the entire picture that was in the beginning.

So here, go up to Jerusalem. Tell me what you want and if you can’t construct it yourself, maybe I can help you to construct it. All I ask of you is to believe it. Now tonight, because this is my last week, I’m going to stress the importance of believing. And the test of belief is action. You have no idea what a severe test of belief action is, for the belief that is not strong enough to affect action is not belief. If I really believe, I will act. And yet, I can’t divorce my act of imagining from my act of living. If I say I’ll stand here right now and imagine something, and then one second late when I break the spell I go back to my former way of living, I’m divorcing the act of imagining from the act of living. And I can’t do it…not if I rally want to live imaginatively. So I say, “I am” and I name it. I see the end. That’s my Jerusalem, the thing that would give me satisfaction to actually become it. So Jerusalem is simply complete peace and satisfaction. So I see it clearly in my mind’s eye and so I’m acting. That imaginal act which is my assumption, an assumption is an act of faith, and without faith it is impossible to please him we are told. I can’t please him unless I have faith. My assumption, whether it is for myself or for you, the projection of myself, it is still self, and it’s an act of faith.

So if I really believe what I’m talking about, that imagining creates reality, I would simply imagine that things are as I desire them to be. And if I dare to assume it as though it were true, then I can’t go back to my former way of living. I must continue in this state and walk as though it were to make it true in my world. If I do this, I will encounter it in this world. But at every moment of time I am confronted with this test: Do I really believe it? Well then, not a thing in this world tests belief more than action. We’re told in the Book of James, faith without works is useless, really (1:14). Without works faith is nothing. But he doesn’t mean that you and I should take our faith and then substitute works, physical works, for faith. Works are the evidence of whether the faith we profess is alive or dead. So I say, “I believe that imagining creates reality…I really believe it!” Well, if I really believe it, I can’t turn to anyone in this world. I can simply assume that I am what at the moment reason denies, my senses deny; and should I voice what I’m believing, all my friends will think me insane and try to bring in a psychiatrist or a doctor or someone to help me out.

If I really believe it, I wouldn’t tell anyone. I would simply dare to assume that I am that which at the moment everything denies, reason denies, and my friends would try to woo me away from such hallucinations. But if I really believe that imagining creates reality, I would simply act, I would act in Imagination. So I’m not substituting, I would say, works for faith. I am now daring to say, “Alright, if I really believe it, well then, I would act!” and that action is the act of faith, therefore, that was action. The word work in scripture by definition means “act.” And so, it’s all done in Imagination, for “He calls a thing that is not seen as though it were seen and then the unseen becomes seen” (Heb. 11:3). So I would simply act. I don’t go out and do things physically by trying to pull wires, meeting the right people, and doing the right thing; I simply act. Then I’ll meet the right people…they will all come into my world and they will play the parts they have to play to aid the birth of my imaginal act. And so, my imaginal act, which was my faith…I dared to believe when everything in my world denies it. If I would live this way, I will prove it in performance.

So here, my Jerusalem is the Jerusalem of scripture and that is the true pointing. Where am I going? Well, tell me where you want to go. You want to go into the state of health, alright? A state of wealth? A state of…well, you name it. As you name it, I will not give you means, no means, I’ll give you the end. You name the end…I will construct the end for you…and then have you act. All you have to do in the acting is to do it by assumption. If it were true, what would you see? How do people see you were it true? Well then, let them see you as they would see you were it true, and then dare to remain faithful to that assumption. That assumption is an act of faith, and without faith you can’t please him. We’re told, we understand that the worlds were made through faith…by faith the worlds were made. So if they’re all made through faith, well then, I must imitate him and do exactly what he did to bring the whole thing into being. And who is he? Well, I’m told he is my I-am-ness, he’s my Imagination. Did it really say that?—all through scripture—“Unless you believe that I am he, you die in your sins” (John 8:24). So I dare to assume that I am…and I name it…but at the moment of my assumption everything is denying it. But unless I believe that I am he creating, well then, I will remain and I will die in my sins. Sin means “missing the mark”; I will fail to realize my objective.

So it’s entirely up to us to believe it or not believe. I can’t stress it too forcefully that action is the most severe test of belief. To say I believe and then not to act is not to believe. If someone now screamed in this room, “Fire,” there isn’t a person here who seeing the evidence of fire would not try to make the exit. Because you believe that you are endangered by fire, you would start towards the exit, so you would act based upon that belief. Well now, can your belief be as strong? Can you so believe that if you dare to assume anything that it will happen? As Blake said, “I dined with Ezekiel and Isaiah, and I asked them if a firm persuasion that a thing is so makes it so? And Isaiah said to me, ‘In days of Imagination a firm persuasion removed mountains, but many are not capable of a firm persuasion of anything this day.’” But in days of Imagination, a firm persuasion removed mountains. So, can we remove the mountain of doubt by a firm persuasion?

So here, I know the road…I can tell you the road…I’ll show you the road to anything in this world. And when it comes to that world, well, I’ll tell you the road that I’ve travelled and it was as automatic as my physical birth. I am born and I was born physically by the action of powers beyond my own. I make no claim for the birth either physically or spiritually as taught me in scripture, but while I’m in this world with this garment and it must be fed and I must meet all the demands of Caesar then let me apply this law. Let me find out what do I have in this world that is my Jerusalem, what is my objective? My objective in this world is always Jerusalem, and I must always move up to it.

Let us take tonight the story that is being told in the Jewish world. It has so much to do with the tabernacle. If you know how it’s constructed in scripture, you’ll find it has a threefold access to God. The crowd, the people (they’re called the people) can only go so far, because everything is based upon the evidence of the senses. They can’t go beyond a certain point. So they are led to the base of the mountain, and they worship at the altar that is physical, on the outside. That’s how the thing is constructed, the tabernacle. First of all, let me define it for you. The tabernacle is defined as “an elongated, movable place of worship, covered with skin.” In scripture it’s called the ram’s skin and the ram’s skin was dyed red. And is there any better definition of man? An elongated, movable place of worship, covered with a skin. And in this tabernacle there are three stages, a three-fold access to God. For the outside world based upon the evidence of the senses is completely on the outside, and that’s the majority, ninety-nine percent. Then comes a small number and they’re called the priests and the seventy elders of Israel, and they can go a little bit farther. They go not too far, because they’ve got to worship God from afar…as you’re told in Exodus (40:34), and they worship him from afar. Then comes the single being called Moses. That’s “something in man that is to be born,” for that’s what the word means. And so, he moves, Moses goes into the cloud and ascends the mount, and there he remains forty days and forty nights in communion with God. And he tells you God’s name is I AM (Ex. 3:13).

So the individual goes; a crowd, they can’t go. The smaller number can go a little bit further as they are, well, I mean interested to the point of applying themselves. And you’ll find a small number and they’re called the priests and the seventy elders of Israel. Well, then comes the individual, the courageous being to be born, for that’s what the word Moses means. It simply means really, the ancient, I would say, perfective of the Egyptian verb “to be born.” That’s what the word really means by definition. There’s something in man…a courageous presence that has to be born. Its fulfillment is in the New Testament and it is called Christ Jesus. But the whole thing is taking place in you, in me.

So here, in the tabernacle, this movable place, I find levels of my own consciousness…where I find comfort in the mass opinions, moved like the wind. Then I separate myself from myself and became more selective. Then I began to be hungry, hungry for the word of God. As told us in the Book of Amos, “I will send a hunger upon you; it will not be for bread, it will not be a thirst for water but for the hearing of the word of God” (8:11). So when the hunger possesses me I am separating myself from the mass and now I’m a select few. But that’s not good enough. I must still become more selective and become a unit unto myself…just something that is I AM. That’s now called Moses and it moves up into the cloud…no one can see him. When he comes down from the revelation he comes down veiled, because they can’t look upon his face. He doesn’t put a veil upon his head. The word veil means “authority” by definition. So when a woman said she must veil herself, she puts on the authority of someone she thinks more than herself because he represents the household. So in Paul’s letters this silly little concept on the surface, that a man is the head of the woman, and Christ the head of man, and God the head of Christ, all of this is simply stages of authority in this world. So here, in this world of ours I am moving within myself to higher and higher levels.

Now, if this thing proves itself in performance, it doesn’t really matter what anyone else will tell you…if it proves itself. I ask you to test it. I ask you to try it. And you can try it and if you really live by it, it cannot fail in performance, it cannot. So, in leaving you this week, I will ask you to always ask yourself, “Have I acted?” I just heard something about a friend of mine, you’ll say, and what have I done? Did I sit down and write a nice sympathetic letter or did I act? I heard that her husband was unemployed, he’s been fired. Am I going to wonder how I can contribute, to help out, because they’ll need money to pay rent, and so I’m thinking about what could I donate…or do I act? What is their Jerusalem? That I will send a check? Or is their Jerusalem that he gets a better job paying more money? The doctor just said so and so about a friend of mine, alright, what is my action? What is his Jerusalem, a state of health that he hasn’t enjoyed in years? Well then, that’s his Jerusalem…that’s where I should act. I must represent him to myself as I would see him were he now such a person if I believe that imagining cerates reality. If I don’t do it, I didn’t really test it.

So I tell you, I can’t emphasize it too much, what a severe test of belief action is! If I sit down and begin to rationalize, I am not acting. You don’t rationalize when you get the objective. The objective is always Jerusalem. “Behold, we’re going up to Jerusalem, and all that is written of the Son of man by the prophets will be accomplished.” But along the way all kinds of things must be accomplished. There are levels of Jerusalem: the end is the complete awakening as God. But along the way I have other objectives and so the outer cord must be satisfied too, and then the inner cord satisfied, and finally the unit, the single one, moving up. So you can go and believe in a certain ism and find comfort in a small crowd, still a crowd, or you can go it alone and you go it knowing this thing is true. So I ask you to try it. It won’t fail! I promise you it will not fail.

So here, when I that night was bathed in the blood of the Lamb, I didn’t come out any red. We’re told he came out shining white. He came out bathed in the blood of the Lamb and his clothes and his robes turned into raiments, into white. For that night—I can see it now, it was the night of the 8th of April, 1960, that’s when it happened to me—when my temple was split from top to bottom and here came that pool of golden liquid light, which is the blood of the Lamb. When I looked at the blood of the Lamb, I knew it was myself, it was not another, that I was my own Creator and Redeemer; and then I ascended right into heaven by fusion…my consciousness became one with the blood of the Lamb. So when the question was asked “Who are they?” they came out of the great tribulation, they departed from it. So that was the third act. You’re born first yes. You find the fatherhood of God in yourself, that’s second. Then this act is the blood of the Lamb, when you ascend having fused with it. And forever you are one with it; you can’t un-fuse with it after it’s fused.

So here is the story of the 7th chapter of Revelation (verses 13-17). And he told all the things that happened to him after that. Not a tear from his eye when the garment is taken off, no more hunger, no more thirst, for he came from the great tribulation. So let no one tell you of the martyrdom the world talks about. You’re only witnesses to the truth of God’s word when they speak of a martyr. The first martyr in scripture, we’re told, is Stephen. Well the word Stephen simply means “a crown,” that’s all that it means. So when Paul said, “I have fought the good fight, I have finished the race, I have kept the faith; henceforth, there’s laid up for me the crown of righteousness,” it’s definitive, not a crown, the crown. Well, that same word crown is Stephen.

So here, he consents unto Stephen’s death. What death?—they stoned him. With stones? No. They throw all of the physical facts of life at the man who dares to claim what he cannot prove in the world of Caesar. They confront him with all the facts, the facts are the stones. So Paul, who had not yet experienced it, consented unto the death by stoning. Who was he consenting to? To stone the one who was crowned—not one who’s beaten by the Jews as you’re taught—with stones. They simply threw the evidence at him: you’re a man born of a woman, we know your parents, we know your background. You have no this, no that, so what do you dare to claim? And he cannot prove to anyone what he has experienced supernaturally and so they throw the stones at him, the evidence of the facts of life while he is crowned. Now Paul goes into it and he finishes the race, too, and then he claims he has the crown. He’s taking no more than Stephen, for Stephen simply means “crown.”

So take nothing for granted when you read that book of books…it’s a mystery. It is not history in the world of Caesar, but it is eternal history in the sense it’s a drama unfolding in every person in this world. So be comforted…you do not earn it because you have predetermined it. Your goodness is not going to earn it. You could be so good in this world that you get all the medals in the world. You’re so good and you’re this, that and the other. Hasn’t a thing to do with salvation, nothing. So it’s not because of the deeds of righteousness, we’re told, but in virtue of his own mercy. At one moment in time you awaken yourself, and as you awaken the drama is over, and you simply return to your state, this time enhanced by reason of the fact that you went through the challenge of death. And you come out of the world of death…this is the world of death, the world of generation and death.

So tonight you take the challenge. What is your Jerusalem tonight? And let it not be…unless it’s a change of position in the world, all well and good…then that could be your Jerusalem. You want a better home? Alright, a better home would be Jerusalem. You want a better job? That’s Jerusalem. You want a greater degree of strength? That’s Jerusalem. It is the true pointing, the real objective, that’s Jerusalem. So the minute you name the objective, you have in sight Jerusalem. Now it’s always an ascent: “Let us go up to Jerusalem”; it’s never going down to Jerusalem. You go down from Jerusalem. So if I would go up to Jerusalem tonight, I must transcend my present state. It’s always transcended. If I go down, I’m not going to Jerusalem, I’m going from Jerusalem. So Jerusalem is ever an ascent, up and up. So what is your objective? Alright, let it be something greater than you have already accomplished. If it is something greater, then you have Jerusalem.

Now, this is how I would accomplish it. I would see in my mind’s eye the scene which would imply that I have already realized it. As I see it, I would get closer and closer to the feeling of the wish fulfilled. The word in Hebrew which is Shachah means literally “to draw near.” But as I draw near I always must face Jerusalem. In the Book of Daniel (6:10), when the King Darius signed the decree that anyone who worships a god other than himself or anything other than himself, be it a man, he shall be put to death. And Daniel heard the decree of Darius; and when he heard it, the law of the Medes and the Persians could not be broken. He knew these were simply the laws of the Medes and the Persians, so he simply retired to his home and to the upper room and the window that faced Jerusalem, and there he prayed. You always orient yourself towards Jerusalem in prayer. So Daniel went and took the window that all may see him and oriented himself towards Jerusalem.

And then, they put him in the den with the lions. At the end of the period he came out. The next day Darius came and asked him for his voice, and the voice came back that the angel of the Lord, the angel of the God Jehovah sealed the mouths of the lions. And then they brought him out. Those who had condemned him, they put them in—not only them but all their possessions, their wives, their children, their servants, everything, and they were devoured. This is all beautiful symbolism. The man who dares to face Jerusalem…but he went to the upper story, opened the window and faced Jerusalem. Always orient oneself towards one’s objective…that’s how you pray. So the word worship in Hebrew is “to draw near.” The word prayer as we use it is simply “motion towards, accession to, nearness at, at or in the vicinity of.” Therefore, I’ve oriented myself towards the feeling of the wish fulfilled. It may take me ten seconds, it may take me a minute, it may take me five minutes to orient myself towards the feeling of the wish fulfilled. Well then, let me remain there.

And he did it three times a day. Three is resurrection. On the third day the earth comes up out of the deep (Gen. 1:9). So he did it until he brought it up. When he brought it into visibility then the world would see it. And so here, I always must face my Jerusalem. So you want something, another friend wants something, or I want something, alright, I know what you want, well then, let me face it. And in spite of the laughter of the world, let me be bold enough to simply face it and see it and draw nearer and nearer…for it’s simply nearness. The whole thing is to draw near. To what? I’m drawing nearer and nearer to the feeling of the wish fulfilled. When I can get that feeling the thing is done, well then, I will bring it out. My three days are over, or my three attempts are over, but the resurrection is upon me…it’s coming up.

Now, you’ve hear my story time and again, those who have been coming, concerning the end of the journey. Alright, you can’t earn it by goodness, but you could assume that you have arrived before it happens. You could if that is your wish. If you could become as hungry for that as you could for a loaf of bread when you’re physically hungry. Could you want it more than anything in the world? For “I will send a hunger upon the world and it will not be for bread or a thirst for water but for the hearing of the word of God.” When that hunger possesses you and not a thing in this word can satisfy that hunger but an experience of God, you’re on it. You’re drawing nearer and nearer and nearer. And yet you didn’t earn it. You don’t earn this. You simply, you’re ___(??), and in a way you do not know and like a thief in the night, it possesses you and suddenly you’re having the experience of Jesus Christ. But that hunger must be upon you. If you’re satisfied with a little bit ___(??) alright, be satisfied. Then you’re numbered among the seventy elders and the priests of the world, and they must worship God from afar. But when you aren’t satisfied because the hunger is upon you, then you become the Moses and you go right into the cloud. Remember, to worship God is always drawing near; and the nearer you draw the more you are Moses who confronts him, and he’s one with him.

So in this story, I ask everyone to take the challenge. Take it, it will not fail you. But remember, you are the operant power, it doesn’t operate itself. So if I be the operant power, for I must believe that I am he…well, if I am he and I want to be other than what I am, well then, I am he. Now assume it, and the assumption is the act of faith, and I conjure out of the nowhere that which I have assumed that I am. But if I do not believe that I am he, I will die in my sins—I’ll be wanting to be other than what I am and not getting it because I don’t believe I am it. It’s just as simple as that, for his name is I AM.

So here tonight, you take the challenge, and don’t forget what Jerusalem really means. You meet a friend who wants a job. He has in his mind’s eye where he wants to go and he’s going to Jerusalem. It’s relative…he only wants a better job or, at least, a job. Well now, do you now the way to point? Because it means “the true pointing,” that’s what Jerusalem is. If you say, I can instruct, I can teach, I can inform, can you point him the true way to get there? Well then, you will tell him, “See in your mind’s eye what you would see if you had the job.” If he’s married, would your wife be satisfied with that income? If he can answer in the affirmative, alright, assume that she knows it, and let her see you, in your mind’s eye as seeing you physically just as though it were true. You want to double it? You want to treble it? Don’t ask anyone if it’s possible, do you want it? Then you can point the way. It’s entirely up to the individual and his faith. Can he believe it? You see, no limitations are placed upon the power of belief. All things are possible to him who believes, as you’re told in the 9th chapter of Mark, all things. He does not place any limit on the power of belief: “All things are possible to him who believes.”

The one who heard that said, “Lord, I believe, but help my unbelief.” I believe, but I could use a little bit more so help my unbelief. Well, to help your unbelief, I’m giving you the key tonight: action. Action tests belief. I can’t conceive of anything that is a greater test to man’s belief than action. If I believe, I’ll act; and if I don’t really believe to the point of affecting action, well then, I don’t really believe. It’s a half-belief and it’s not good enough. It has to be all out. Do I believe? Well then, if I believe, I will instantly act…if I believe that imagining creates reality.

So here, I’m going to ask you…although I’m closing this Friday write me a letter, send them home and my daughter will forward them to Barbados. Tell me your visions, and if you don’t want to do that, let me keep them anyway. Let me have them when I come back. Because really your visions as you told them to me and your experiences, your mystical experiences, your dreams, and the use of this law in the physical world of Caesar have helped immeasurably. Every time I got your letters and I could tell it from the platform, it encouraged everyone, and so we are all mutually benefitted by your stories.

So here, this glorious being is housed in us, not on the outside. And the journey starts seemingly with unnumbered people, and then it gets smaller and smaller as you ascend the mountain (Mat. 17:1-8). If you know the story, he only takes three with him when he goes up and then in the end they could only see one, Jesus only. So he takes up three, and then two appear, and finally there’s only one. So the words are, when the cloud disappeared, there was Jesus only. And I tell you that is true. In the end there’s only “one body, one Spirit, one hope, one Lord, one faith, one baptism, one God and Father of us all, who’s above all, through all, and in all” (Eph.4:4). Only one! But one body…we’re gathered one by one into a single body who is God. God is simply the resurrected being who took the challenge and then came out. Everyone who comes out is part of that same one body; without loss of identity you are that body, that Spirit. That’s the mystery. It’s the impossible thing for man to grasp—how can I be one with the body of the risen Christ, wearing that body and that Spirit without loss of identity? But it’s true: Only one body, only one Spirit. And so, you go until finally you’re so unique you cannot come with another. You can’t be duplicated, you can’t be replaced. So everyone is brought right into that one, and it is the whole body is his body. When you fuse with it, it’s yours, and you do not lose your identity, and now you’re that Great Being.

So this is my message to you concerning this night. For the question is asked, “Why does this night differ, what makes it different from all other nights?” Well, it’s the night of the deliverance of Israel, from where?—from Egypt. For the whole journey is a journey from darkness to light, from bondage to freedom, from what is called Egypt, which is this world, into “that world,” from this age into “that age.” That’s the journey. We seem to be moving together, but really in the end we’re moving singly, to find ourselves in the end all one. So listen to the testimony of one who has experienced it. You aren’t called upon to be any martyr, to give your body to be shot, to be decapitated—the churches teach that—but that’s not martyr in scripture. A martyr is a witness: He is testifying to the truth of God’s word. That’s the only martyr. Yes, someone may strike you in the face and think that you are blaspheming. That’s alright, that still doesn’t make you a martyr. Listen to the words, “No one takes way my life, I lay it down myself” (John 10:18). So how can he…the word used of him is testimony and the word means “martyr”; “The testimony of Jesus is the spirit of prophecy” (Rev. 19:10). So the martyrdom of Jesus is the spirit of prophecy. But no one takes away my life…how can it be a martyr? If a thousand people physically took my life and I always lay it down myself, well then, they didn’t do a thing I didn’t command them to do it…if I lay it down myself. So how can they take my life? How could anyone? If the word of scripture is true, I lay down my own life. I have the power to lay it down and the power to lift it up again.

And so, having lifted it up I tell the story of what happened. I tell you it’s a true story. How can you read those words and ever come to the conclusion that it means what it actually means when it happens to you? How could I actually be saved by the blood of the Lamb? How can I wash my robes in the blood of the Lamb? That’s exactly what happens. Because when you see it, it’s to you something so alive and you know what it is and it’s your self. Yes it’s formless; it’s liquid, golden liquid living light. The minute you look at it you know it’s yourself, and you, the observer, your consciousness fuses with it, and then up you go, as told in scripture, like a serpent being lifted up in the wilderness. For this is the wilderness and you come out of it, and up you go…and you are saved by the blood of the Lamb.

Now we have tonight…undoubtedly there are millions of people who sang the old, and still sing that wonderful old hymn, Saved by the Blood of the Lamb, and they haven’t the slightest idea what it’s all about, not the slightest idea. They think a man was on a cross, and blood came from his body, and by that little act they are saved. It hasn’t a thing to do with it. One day they will see that blood and it’s at the base of the spine. And when that body is split in two and it explodes, you turn from generation into regeneration, for it is washing of regeneration you are told in that 3rd chapter of Titus (verse 5). We are saved by the washing of regeneration and not by any deed we did in this world. No goodness did it,; not a thing did it, simply this act does it. Not until that whole thing is split and the curtain is torn in two from top to bottom, and then the blood is revealed and it’s yourself. So you were down in generation, and then you fuse with it, and you move up and it’s regeneration. So it’s the washing of regeneration, the washing of the reborn. And that one that was reborn nine months before is now washed. And as you’re told in scripture, the command to Moses was to erect that tabernacle nine months after you arrive at the base of the mountain, the sacred mountain. Nine months after you arrive at the base of the sacred mountain erect the tabernacle.

And so, you arrive at the base of that sacred mountain the night that you are resurrected and born, right there, that’s when you arrive. And now nine months later erect the tabernacle and it’s lifted up…that’s the erection, from generation into regeneration. So every word of scripture proves itself in performance. But the crowds, no, they will not…they’re small in number…they will see it from afar. And then the greatest one will move forward into the cloud itself and rise to the heights and experience scripture. So he who is to be born is born, and so Moses is one who is to be born; he’s born…that’s Christ Jesus.

Now let us go into the Silence.

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___(??) we have one left, which is on Friday, and may I bring your attention to the book table, because they’re not distributed across the land, and if you like a book…because my friend Jack and his wife Grace they will be, undoubtedly, off to Canada, and the books are not really distributed in the cities. If you like one, before you go this is the time to get it. ___(??) for they’re really not in the book stores. They are, but not really.

Well, until the next time. I hope I’ll see you on Friday. Thank you.