I Know My Father

by Neville Goddard

I
I AM
"My Father is he whom men call God, but I know my Father and men know not their God." My
Father and Your Father are One. "Hear, O Israel, the Lord our God is One Lord." "I and my Father
are One."
One Father made us all to live, move and have our bein in Him the One. !ho then is this O"#
that we have in common$ %he one and only thin all men have in common is this, all men know
that they are. %his claim that we are, this awareness, is our Father.
%here is no &lace that man can o and not know that he is. "I' I take the wins o' the mornin and
'ly to the uttermost &arts o' the earth thou art there", I know that I (m.
"I' I make my bed in Hell") I know that I (M. I' I should su''er 'rom amnesia and com&letely
'oret my human identity I will still know that I (M. It is im&ossible 'or man to know that he is
not. You can say I (M not that, but you cannot say I (M not, 'or your very knowin is a
declaration that you are.
*o whether you claim yoursel' to be or not to be, you are actually claimin that you are. %hus
man is ever sayin I (M. %his knowin that we are, this awareness, is God the Father. %he
moment this unconditioned awareness becomes conditioned by claimin itsel' to be this that or
the other, a di''erentiation takes &lace within this 'ormless awareness, and our im&ersonal Father
+Our real sel', becomes &ersoni'ied as that which we have conceived ourselves to be.
%his im&ersonal &resence that we are may be likened to s&ace, 'or s&ace thouh 'ormless ives
'orm to all. I' the 'ormless s&ace was e-tracted 'rom the book you are readin, the body you wear,
the earth you stand on, all would vanish.
.onsciousness thouh 'ormless, ives 'orm to that which it is conscious o' bein, but the moment
you withdraw your 'ormless reality or consciousness 'rom your conce&tion o' yoursel' +the 'orm
you wear, this conce&tion &asses away. ( conce&tion remains a 'ormed reality only as lon as the
invisible reality wears it.
"My Father is *&irit +Formless, and they that worshi& him must worshi& him in *&irit and in
%ruth." "I and my Father are one. "My awareness o' bein is the 'ormless Father who ives 'orm
to that which I am aware o' bein, and in so doin loses its 'ormless, nameless &resence, in the
'orm and nature o' its conce&tion o' itsel'.
(s water loses its identity when mi-ed with thins and yet remains untarnished when it is
e-tracted throuh distillation, so the awareness the no)thin)loses itsel' in thins)conce&tions o'
itsel' and remains its immaculate sel' throuh s&iritual distillation. You are s&iritually distilled or
e-tracted 'rom your conce&tion o' yoursel' when you cease to be identi'ied with it.
"ow that you have 'ound this one to be your Father, the #ternal "ow, I (M, do not return to the
&rodial state to be 'or the crumbs o' li'e. /emember your Father, the "O!, the only reality.
.laim yoursel' now, this moment, to be that which you desire to be and reardless o' what your
claim may be your Father, the awareness that is "ow, will ive it to you by becomin the thin
claimed but you must ask him in this manner.
0e aware o' bein that 'or which you ask. "o loner look 'or your Father in time and s&ace,
For your Father is the awareness that is now. "I and my Father are one, but my Father is reater
than I. "My awareness and that which I (M (ware o' bein are one, but I (M reater than that
which I (M aware o' bein. %he conceiver will ever be reater than his conce&tion. %he Father
+.onsciousness, is reater than his *O" +conce&tion o' himsel',.
"ow your eyes are o&ened. Your Father, God (lmihty, has been revealed to you as your
awareness o' bein.
II
I COME WITH A SWORD
0e'ore you can enter into that &eace which &asseth all understandin, you must 'irst be slain o' all
the illusions that now enslave you, the illusions o' divisions.
I' you are identi'ied with race, creed or color and hear that with which you are identi'ied,
criticised and condemned, you will be automatically hurt by such criticism. #very attachment is a
bar in your sel')created &rison. Your only esca&e lies in non)attachment. You must leave all and
'ollow me. In .hrist there is neither Greek nor 1ew bond nor 'ree.
Your &resent attachments are rooted in you because o' your &resent conce&tion o' yoursel'. Your
conce&tion o' yoursel' is the measurin rod by which you measure the world.
(ll thins are 2uded in relationshi& to your &resent conce&tion o' yoursel'. #very man3s
conce&tion o' himsel' is a vibrant note in the .osmic *ym&hony, which note automatically
determines the value o' all notes in relationshi& to itsel'.
.hane your conce&tion o' yoursel'. /evalue yoursel' and you will automatically chane your
world. Man has always &layed the losin ame by attem&tin to chane his world, while he
himsel' remained with his &resent values or conce&tions o' himsel'.
1esus discovered this law. *o instead o' chanin men he chaned himsel'. He said, "(nd now I
sancti'y mysel', that they also miht be sancti'ied throuh the truth. "He 'ound himsel' to be the
truth o' all that he saw his world to be.
%ruth is the sword that slays all but itsel', and I (M +your awareness, is the truth. %here'ore to be
identi'ied with anythin other than bein is to be enslaved, or limited by that with which you are
identi'ied.
You eternally ob2ecti'y that which you are conscious o' bein, so you 'orever move in a world that
is the &er'ect &ersoni'ication o' that which you know yoursel' to be.
"%o the &ure all thins are &ure." %his is a reat hurdle to those who are constantly condemnin
the world. "%here is there'ore no condemnation to those in .hrist 1esus."
It is recorded that the crowds le't 1esus when he revealed the workin o' the law in these words,
""o man cometh unto me save the Father in me draw him." (nd) "I and my Father are one."
%hey could not believe that they were the cause o' all they saw their world to be. ('ter thousands
o' years it is still the reat stumblin block to all who see the world as somethin to be chaned
on the outside.
You and your conce&tion o' yoursel' are one. Your conce&tion o' yoursel' is the imae you have
made o' your Father. %his imae 'ashions your world in your likeness, be it ood bad or
indi''erent. Your Father is your awareness who limits you to that which you are aware o' bein. I'
you would chane your world do so in truth, by knowin yoursel' to be all you see the world to
be. You are not what you are because o' anythin in the world, on the contrary, %he world is what
it is because o' what you are4 the !H(% bein the measure or value you have &laced u&on
yoursel'. In short, your conce&tion o' yoursel' is the mould the conceiver +your true *el', uses to
&eo&le your world. 0ein to trans'orm the world by claimin yoursel' to be that which you desire
to see e-&ressed in the world. Follow the e-am&le o' 1esus who made Himsel' one with God, and
'ound it not strane or robbery to do the work o' God.
Freedom is not won by the sweat o' the brow. *to& wrestlin with the world, it is only a re'lector.
1acob was 'reed only as he loosed that with which he wrestled. Likewise, you will be 'ree only as
you 'ollow his e-am&le and loose your &roblem by not identi'yin yoursel' with it. For that
which is bound in heaven +.onsciousness, is bound on earth and that which is loosed in Heaven
is loosed on earth. "You shall know the truth and the truth shall set you 'ree." "I (M the truth. "*o
in reality to know yoursel' the conditioned, is to be 'ree 'rom that which in your blindness you
believed yoursel' to be. Leave all and 2ust be M#.
III
THE FONDATION STONE
" *eek ye the 5indom o' Heaven and all thins will be added unto you." Find the cause o' thins and you
have 'ound the secret o' creation. You have heard it said, that "In the beinnin God created the heaven
and the earth", that "all thins were made by him4 and without him was not anythin made that was
made." "o one 6uestions the truth o' this statement, but what one does want to know is) "who is God and
where is God located$" In answer to the who you are told, "I (M God, I (M the lord, I (M hath sent me
+the man Moses, unto you." (s to the location o' God you are told, "%he 5indom o' God is within you."
%hese two answers identi'y God as your awareness o' bein and locates him where you are aware o' bein.
%o be conscious o' bein is to silently declare, "I (M." (s you read this &ae you are aware o' bein. %his
awareness, this consciousness o' bein, is God the creator. (wareness is that 'ormless dee& in which all
thins live, move and have their bein, and a&art 'rom which thins have no reality. %his is the secret o'
the statement, "0e'ore (braham was, I (M, be'ore the world was, I (M and when all thins shall cease to
be, I (M."
(wareness o' bein &recedes all conce&tions o' itsel' and remains its 'ormless sel' when all o' its
conce&tions cease to be. %he creator must &recede creation, as the conceiver &recedes his
conce&tions. .reation beins and ends in the .reator. .onsciousness is the secret o' all
mani'estion. #very creation &asses throuh three staes in its un'oldment, conce&tion, cruci'i-ion
and resurrection. Ideas, desires, ambitions are all conce&tions movin within the motionless
bein, I (M. .onsciousness is Father and all conce&tions o' itsel' are children bearin witness o'
their Father. %here'ore, "I and my Father are one, but my Father is reater than I" the conceiver
and the conce&tion are one, but the conceiver is reater than its conce&tion.
(wareness is unconditioned. %o be aware o' bein somethin or someone is conditionin the
unconditioned. %hat which is de'ined is less than the de'iner. (wareness o' bein is the (lmihty
God, the #verlastin Father, u&on whose shoulders is the overnment o' the world. (wareness
sustains and directs all thins that it is aware o' bein. .onsciousness o' bein is the eternal
womb im&renatin itsel' throuh the medium o' desire. %o be conscious o' an ure or desire is
to have conceived. %o believe, by 'eelin yoursel' +%he Formless, to be the thin desired, is to be
cruci'ied u&on the 'orm o' the thin 'elt. %o continue in the belie', 'eelin that you are now the
thin desired until all doubts cease and a dee& conviction is born that it is so is to be resurrected
or visibly li'ted into e-&ressin the nature o' the thin 'elt.
(t this very moment you are resurrectin or e-&ressin that which you are conscious o' bein. "I (M
the resurrection and the li'e. "I (M now out)&icturin in the world round about me, as a livin reality,
that which I am now aware that I (M) and I shall continue to do so until I chane my conce&tion o'
mysel'. *o your answer in consciousness to the eternal 6uestion, !HO (M I, !ill determine your
world and its every e-&ression. 0ein now to reali7e that I (M is the Lord God (lmihty and beside
M# +your awareness, %here is no other God. "ot I, 1ohn 8oe is God but I (M, the awareness o' bein,
is God. 1ohn 8oe is only its &resent limitation or conce&tion o' itsel'. I am the limitless e-&ressin
throuh the limited conce&tion o' mysel'. %o chane the e-&ression chane the conce&tion o' yoursel'
but do so in truth, not in words. %hat is turn your attention com&letely away 'rom your &resent
limitation and &lace it u&on the new conce&tion, until the awareness, your true bein, is lost in the
belie' or conviction that I (M that I (M.
%his is the reclothin or rebirth o' your 'ormless, nameless sel'. Your true sel' is a sel', who no
man sees, and who sees not itsel', but sees only its conce&tion o' itsel'. In the beinnin, now this
moment, the idea or desire is swimmin around in your consciousness seekin embodiment.
0e'ore the desire can be reali7ed or resurrected, it must 'irst become a cross or 'i-ed &oint u&on which
consciousness is nailed. (wareness is the only livin reality, the only resurrectin &ower. *o to ive
li'e to my desire, I must in consciousness become aware o' bein the thin desired. "Let there be a
'irmament in the midst o' the waters. "In the midst o' the waters or 'ormless awareness, let there be a
'irmness or conviction that I (M the thin desired. .ontinue to stand u&on this conviction or cross,
and in ways unknown to you as man, you will reali7e or resurrect your desire. Li'e or awareness has
ways that man +the conce&tion, 5nows not o' its ways are &ast 'indin out. Li'e3s &resent conce&tion
o' itsel' as man is a mask that it wears. !ithin this bein that you think you are, is your nameless sel' I
(M.
%he 'oundation o' all e-&ression is consciousness and other 'oundations no man can lay. %ry as
man will he cannot 'ind another cause o' mani'estation other than God his consciousness o'
bein. Man thinks he has 'ound the cause o' disease in erms4 the cause o' war in con'lictin
&olitical ideoloies and reed. (ll such discoveries o' man, cataloued as they are as the essence
o' wisdom, are 'oolishness in the eyes o' God. %here is only one &ower and this &ower is God
+.onsciousness,. It kills, it makes alive, it wounds, it heals, it does all thins ood, bad or
indi''erent.
( &risoner must have a 2ailer, a slave a master. ( nation that 'eels itsel' to be im&risoned will
automatically create a dictator. You could no more rub out a tyrant by destroyin him, than you can
your re'lection by destroyin the mirror. %he consciousness o' a nation &roduces its leaders. %hat
which is true o' a nation is true o' an individual, 'or nations are made u& o' individuals. Man moves
in a world that is nothin more nor less than his consciousness ob2ecti'ied. "ot knowin this, he wars
aainst his re'lections while he kee&s alive the liht and the imaes which throw the re'lections. "I (M
the the liht o' the world." I (M +consciousness is the liht., %hat which I am conscious o' bein +my
conce&tion o' mysel', such as, I am rich, I am healthy, I am 'ree)are the imaes.
%he world is the mirror mani'yin all that I (M conscious o' bein. *to& tryin to chane the
world, it is only a mirror tellin you who you are.
%he man who is conscious o' bein 'ree or im&risoned is e-&ressin that which he is conscious o'
bein. I do not care what men have dianosed your &roblem to be. ( &roblem miht have a
history aes lon, yet I know it will vanish in the twinkle o' an eye, i' you will 'aith'ully 'ollow
this instruction.
(sk yoursel' this sim&le 6uestion. How would I 'eel i' I were 'ree$ %he very moment you
sincerely ask this 6uestion the answer comes.
"o man can tell another how that other would 'eel i' his desire were suddenly reali7ed. 0ut
everyone would know how he himsel' would 'eel, 'or such 'eelin would be automatic.
%he 'eelin or thrill that comes to one in res&onse to his sel')6uestionin is the Father state o'
consciousness or Foundation *tone, 'rom which will come the thin 'elt. 1ust how this 'eelin will
embody itsel' no one knows but it will 'or the Father +consciousness, has ways that no man knows o'.
Make the new 'eelin natural by wearin it. (ll thins e-&ress their nature, so you must wear this
'eelin until it becomes your nature. It miht take a moment or a year it is entirely u& to you. %he
moment all doubts vanish and you 'eel I (M this, you bein to bear the 'ruit o' the nature o' the thin
you are 'eelin yoursel' to be. !hen a &erson buys a new hat or &air o' shoes he thinks everyone
knows that they are new. He 'eels unnatural with them on until he wears them lon enouh to make
them natural. %he same a&&lies to the wearin o' the new state o' consciousness.
!hen you ask yoursel' the 6uestion, "How would I 'eel i' my desire were this moment reali7ed$
")the automatic re&ly is so new that you Feel that it is not yours, that it is not true. %here'ore, you
instantly &ut this new state o' consciousness o'' and immediately return to your &roblem because
it is more natural. "ot knowin that consciousness is ever out)&icturin itsel' in conditions round
about you) You, like Lot3s wi'e, look back u&on your &roblem and once aain become hy&noti7ed
by its naturalness. 8o you not hear the words o' 1esus +salvation,$ "Leave all and 'ollow me) let
the dead bury their dead." Your &roblem miht have you so hy&noti7ed by its seemin reality
and naturalness, that you 'ind it di''icult to wear the new 'eelin, or consciousness o' your
saviour but wear it you must i' you would have results. %he stone +.onsciousness, which the
builders re2ected +would not wear, is the chie' corner *tone and other 'oundations no man can
lay.
I!
THE I"M#$RESSION
#very im&ression must become the a''irmation o' that which is to be. %o say that I shall be reat
or that I shall be 'ree is a con'ession that I am not reat and I (m not 'ree. %o see yoursel' as
becomin anythin is to know that I am not that thin. %o be Im&ressed) is to be I3m)&ressed)'irst
&erson, &resent tense. (ll e-&ressions are the result o' I3m)&ressions. Only as I can claim mysel' to
be that which I desire to be will I e-&ress such claims. Let all your desires be im&ressions o' that
which is, not that which is to be. For I3m +your awareness, is God, and God is the 'ullness o' all,
the #ternal "O!)I (M)I3m.
*ins 'ollow, they do not &recede. You will never see the sins o' that which is. %ake no thouht
o' tomorrow, 'or your tomorrows are the e-&ressions o' your todays im&ressions. ""ow is the
acce&ted time. %he 5indom o' Heaven is at hand." 1esus +salvation, said, "I am with you always."
Your awareness is the savior that is with you always. 0ut, i' you deny him, he will deny you also.
You deny him by claimin that he will a&&ear, as millons today are doin when they claim that
salvation is to come, which claim is the e6uivalent o' sayin, "!e are not saved. " You must sto&
lookin 'or your savior to a&&ear and claim yoursel' to be saved now, and the sins o' your
claims shall 'ollow.
!hen the widow was asked, "!hat had she in her house, "%here was reconition o' substance,
"ow, in her claim o' three dro&s o' oil, not em&ty measures. %hree dro&s become a usher i'
claimed. For your awareness mani'ies all that it is conscious o' bein. %o claim that I shall have
oil +1oy, is to con'ess that I have em&ty measures, which consciousness o' lack, will &roduce lack.
God, your awareness, is no res&ecter o' &ersons and can only e-&ress that with which it is
im&ressed. Your every desire is determined by your need. 8esires are automatic. 5nowin that
you are aware o' the desire and that your awareness is God, You should look u&on each desire as
the s&oken words o' God, tellin you o' that which is. "%urn 'rom the seein o' man whose breath
is in his nostrils, "For he sees his desire as that which is not. !e shall ever be that which we are
+aware,) so never aain claim, I shall be that. Let all claims 'rom now on be)"I (M that I (M."
"0e'ore they ask I have answered. "0e'ore you have time to think, the solution o' your &roblem
was iven you in the 'orm o' your desire. %he blind, the lame, the halt, all automatically desire
'reedom 'rom limitation. Man is so schooled in the belie' that his desires are thins to strule
over, that he in his inorance, denies his savior who is constantly knockin at the door o'
consciousness +I (M the 8oor, to be let in. !ould not your desire, i' reali7ed, save you 'rom your
&roblem$ %o let your savior in is the easiest thin in the world. %hins must be, to be let in. You
are conscious o' a desire, there'ore, the desire is somethin that you are aware o' now. Your
desire, thouh invisible, must be a''irmed by you to be somethin that is real. "God calleth those
thins which be not +are not seen, as thouh they were." %he claim I (M He +the thin desired, is
lettin your savior in.
#very desire is the savior3s knock at the door. %his knock, every man hears. Man o&ens the door
'or him to enter when he claims) I (M He. *ee to it that you let your savior in, by lettin the thin
desired &ress itsel' u&on you, until you are I3m&ressed with the "owness o' your savior, and
utter the cry o' 9ictory, "It is 'inished."
!
HE WHO HAS
"For he that hath, %o him shall be iven and %o he that hath not, 'rom him shall be taken even that
which he hath." %houh many look u&on this statement to be the most cruel and un2ust o' the
sayins attributed to 1esus) creatin as it has the world over the many &o&ular remarks, such as,
the rich et richer and the &oor et children4 he who has ets, etc.,)it still remains a most 2ust and
merci'ul law based u&on a chaneless &rinci&le.
God is no res&ecter o' &ersons. God, as we have discovered, is that unconditioned awareness who
ives to each and all, that which they are aware o' bein. %o be aware o' bein or havin anythin is
to be or have that which you are aware o' bein. :&on this chaneless &rinci&le all thins rest. It is
im&ossible 'or anythin to be other than that which it is aware o' bein. "%o him that hath +%hat which
he is aware o' 0ein, It shall be iven") ood, bad or indi''erent. It does not matter what it is that you
are aware o' bein, you will receive &ressed down, shaken toether and runnin over, all that you are
conscious o' bein. In kee&in with this same chaneless law, "%o Him that hath not, It shall be taken
'rom and added to the one that hath." *o the rich do et richer and the &oor et &oorer. Yes, He who
has Gets.
You cannot e-&ress that which you are not conscious o' bein. You cannot serve two masters.
Your master is ever that state o' consciousness with which you are identi'ied. %here'ore that
which is not in consciousness is taken 'rom it) +because it was never &art o' it, and added to that
consciousness which it is aware o' it. (ll thins ravitate to that consciousness with which they are
in tune, and likewise, all thins disentanle themselves 'rom that consciousness with which they are
not in tune. *o instead o' 2oinin the chorus o' the have nots who insist on destroyin those who have,
reconi7e this chaneless law o' e-&ression and consciously claim yoursel' to be that which you have
decided to be. ('ter your decision is made and your conscious claim established, continue in your
con'idence until you receive your reward. For as the day 'ollows the niht, you will receive that which
you have consciously claimed 'or yoursel'.
%hus, that which to the slee&in orthodo- world is a cruel and un2ust law, becomes to the
enlihtened, the most merci'ul and 2ust statement o' truth. "I am come not to destroy but to
'ul'ill."
5nowin that God does not destroy anythin, see to it that you are that, claim yoursel' to be that
which you want him to 'ill)'ull. "othin is destroyed. (ll are 'ul'illed.
!I
CIRCMCISION
.ircumcision is the o&eration which removes the veil that hides the head o' creation. %he &hysical
act has nothin to do with the s&iritual act.
%he whole world could be &hysically circumcised and yet remain unclean and blind leaders o' the
blind. %he s&iritually circumcised have had the veil o' darkness removed and know themselves to
be .hrist, the liht o' the !orld.
Let me now &er'orm the s&iritual o&eration on you, the reader. %his act is &er'ormed on the
eihth day a'ter birth. #iht, because eiht is the 'iure that has neither beinnin nor endin.
Furthermore, the ancients syomboli7ed the eihth numeral as an enclosure or veil, within and
behind which lay buried the mystery o' creation. %hus, the secret o' the o&eration on the eihth
day is in kee&in with the nature o' the act, which act, is to reveal the eternal head o' creation4
that chaneless somethin in which all thins bein and end, and remains its eternal sel' when all
thins cease to be. %his mysterious somethin is your awareness o' bein. (t this moment you are
aware o' bein, but you are aware o' bein someone. %his someone is the veil that hides the bein
that you really are. You are 'irst conscious o' bein, %hen you are conscious o' bein man. ('ter
the veil o' man is &laced u&on your 'aceless sel' you become conscious o' bein a member o' a
certain race, nation, 'amily, creed,etc. %he veil to be li'ted in s&iritual circumcision is the veil o'
man, but be'ore this can be done, You must cut away the adhesions o' race, nation, 'amily and so
on.
"In .hrist there is neither Greek nor 1ew, bond nor 'ree, male nor 'emale. "You must leave 'ather,
mother, brother and 'ollow me. %o accom&lish this you must sto& identi'yin yoursel' with these
divisions, 0y becomin indi''erent to such claims. Indi''erence is the kni'e that severs. Feelin is the
tie that binds. !hen you can look u&on man as one rand brotherhood without distinction o' race,
creed or color, %hen you will know that you have severed these adhesions. !ith these ties cut all that
now se&erates you 'rom your true bein is your belie' that you are man.
%o remove this last veil, You must dro& your conce&tion o' yoursel' as man, by knowin yoursel' 2ust
to be. Instead o' the consciousness o' )I (M Man, let there be 2ust)I (M)Faceless, Formless (wareness.
%hen, unveiled and awake you will declare and know that)I (M is God and beside me, this
awareness, there is no God. %his mystery is told in the bible story o' 1esus washin the 'eet o' his
disci&les. It is recorded that 1esus laid aside his arments and took a towel and irded himsel'. %hen
a'ter washin his disci&les3 'eet he wi&ed them with the towel wherewith he was irded. ;eter
&rotested and was told that unless his 'eet where washed, he would have no &art o' 1esus. ;eter
re&lied, "Lord, not my 'eet only, but also my hands and head. "1esus answered and said, "He that is
washed needeth not save to wash 'eet, but is clean every whit."
.ommon sense would tell the reader that a man is not clean all over 2ust because his 'eet are
washed. *o he should either discard this story or look 'or its hidden meanin. #very story o' the
0ible is a &sycoloical drama takin &lace in the consciousness o' man and this is no e-ce&tion.
%his washin o' the disci&les3 'eet is the mystical story o' s&iritual circumcision or the revealin o'
the secrets o' the lord.
1esus is called the lord. You are told that the Lord3s name is I (M)1e *uis. I am the lord that is my
name. "Isaiah<=.>? 1esus is irded with a towel, there'ore his secrets are hidden. 1esus or Lord
symboli7es your awareness o' bein, whose secrets are hidden by the towel) +consiousness o'
man,. %he 'oot symboli7es the understandin +!alk ye in his 'ootste&s)understandin, !hich
must be washed by the lord)awareness)o' all human belie's or conce&tions o' itsel'. (s the towel
is removed to dry the 'eet the secrets o' the Lord are revealed.
In short, the removin o' the belie' that you are man reveals your awareness as the head o'
creation. Man is the 'oreskin hidin the head o' creation. I (M the lord hidden by the veil o' man.

!II
CRCIFI%ION AND RESRRECTION
%he events o' cruci'i-ion and resurrection are so interwoven they must be e-&lained toether 'or one
determines the other. %his mystery is symboli7ed on earth in the rituals o' Good Friday and #aster.
You have observed that these days are not 'i-ed but chane 'rom year to year. %hey 'all anywhere
'rom the last week o' March to the last week o' (&ril. %he day is determined in this manner. %he 'irst
*unday a'ter the 'ull moon in (ries is celebrated as #aster. (ries beins on the =@st day o' March and
marks the beinnin o' *&rin. %his movable date should tell the observant one to look 'or some
inter&retation, other than the one iven him.
*een 'rom the earth, the *un in its northern &assae a&&ears at the *&rin season o' the year to cross
the imainary line man calls the e6uator. *o it is said, by the mystic, to be crossi'ied or cruci'ied that
man miht live. %hey noticed that soon a'ter this event took &lace, all nature bean to rise or resurrect
itsel' 'rom its lon winter3s slee&, there'ore they concluded that this disturbance o' nature at this
season o' the year was due directly to this crossin. %hus they believed that the *on must have shed
his blood at the &assover. I' these dates marked the death and resurrection o' 1esus they would be
'i-ed like all other historical events, but this is not the case. However these dates do symboli7e the
death and resurrection o' the lord, but this lord is your awareness o' bein. It is recorded that he ave
His li'e that you may live) "I (M come that you miht have li'e and that you miht have it more
abundantly."
(s *&rin is the time o' the year when the millons o' seeds, which all winter lay buried in the
round, suddenly s&rin into visibility that man miht live and because the mystical drama o' the
cruci'i-ion and resurrection is in the nature o' this yearly chane, it is celebrated at this *&rin
season o' the year but actually it is takin &lace every moment o' time. %he bein that is cruci'ied
is our awareness o' bein. %he cross is your conce&tion o' yoursel'. %he resurrection is the li'tin
into visibility o' this conce&tion o' yoursel'. Far 'rom bein a day o' mournin Good Friday
should be a day o' re2oicin, 'or there can be no resurrection without a cruci'i-ion. %he thin to be
resurrected in your case is that which you desire to be. %o do this, you must 'eel yoursel' to be the
thin desired. You must 'eel I (M that, 'or I (M the resurrection and the li'e. Yes, I (M +Your
awareness o' bein, is the &ower resurrectin and makin alive that which you are aware o'
bein.
%wo shall aree on touchin anythin and I shall establish it on earth. %he two areein are You
+your awareness, and the thin desired +that which you have decided on to be, throuh becomin
aware o' it,. !hen this areement is attained, the cruci'i-ion is com&leted. %wo have crossed or
crossi'ied each other. I (M and that +the thin desired, have 2oined. I (M now nailed u&on the
'orm o' that.
%he nail that binds you u&on the cross is the nail o' 'eelin. %he mystical marriae is now
consummated and the result will be the birth o' a child or the resurrection o' a son bearin
witness o' his Father.
.onsciousness is wedded to that which it is conscious o' bein. %he world o' e-&ression is the child
con'irmin this union. %he day you cease to be conscious o' bein that which you are now conscious
o' bein, that day your child or e-&ression shall die and return to the bosom o' his 'ather, the 'aceless,
'ormless awareness. (ll e-&ressions are the results o' such mystical marriaes. *o the &riests are
correct when they say, all true marriaes are made in Heaven and can only be dissolved in Heaven.
0ut let me clari'y this statement by tellin you that Heaven is not a locality, it is a state o'
consciousness. %he 5indom o' Heaven is within you. In Heaven +consciousness, God is touched by
that which he is aware o' bein. "!ho has touched Me$ For I &erceive virtue has one out o' me. " %he
moment this touchin +'eelin, takes &lace, there is an o'')s&rinin or oin)out)o')me into visibility,
takin &lace.
%he day man 'eels I (M 'ree, I (M wealthy, I (M stron, God +I (M, is touched by these
6ualities or virtues, and the results o' such touchin will be seen in the birth or resurrection o' the
6ualities 'elt. For man must have visible con'irmation o' all that he is conscious o' bein. "ow
you will know why man or mani'estation is always made in the imae o' God.
Your awareness imaes and out)&ictures all that you are aware o' bein. "I (M the Lord and
beside Me there is no other God." I (M the resurrection and the Li'eA

!III
NO OTHER GOD
"%hou shalt have no other God beside me." (s lon as man entertains the belie' in &owers a&art
'rom himsel', so lon will he rob himsel' o' the bein that he is. #very belie' in &owers a&art 'rom
yoursel', whether 'or ood or evil, will become the moulds o' the raven imaes you will
worshi&.
%he belie' in the &otency o' drus to heal, diets to strenthen, monies to secure, are the values or
money chaners that must be thrown out o' the %em&le. "Ye are the %em&le o' the livin God") a
%em&le made without hands.
It is written, "My house shall be called o' all nations a house o' &rayer, but ye have made it a den
o' thieves."
Your belie's in the &otency o' thins are the thieves that rob you. %here is only one &ower, one
*avior)I (M He. It is your belie' in the thin and not the thin itsel' that aids you. %here'ore, sto&
trans'errin the &ower that you are to thins round about you. .laim yoursel' to be the &ower
which you have in your inorance iven to another.
It is easier 'or a camel, burdened as he is with the so)called treasures o' li'e, to o throuh the needle3s
eye +a small ate in the walls o' 1erusalem, so named because o' its narrowness, than a rich man +the
o&inionated man 'illed with his human values, to enter the 5indom o' Heaven. Man is so 'illed with
human values +riches, as to the reason o' thins, that he cannot, throuh so dark a veil as the wisdom
o' man, see that the only reason or value to anythin, is that all thins are e-&ressin &er'ectly that
which they are conscious o' bein. !hen man reali7es that the consciousness o' a 6uality e-&resses
that 6uality without the aid o' anythin else, he will become the &oor man, the 'oolish man, who has
no reason 'or anythin ha&&enin other than that which is ha&&enin, is &er'ectly e-&ressin that
which it is conscious o' bein. *uch a one has thrown out the money chaners or many values and has
now established one value)consciousness.
%he Lord is in his holy tem&le. .onsciousness dwells within that which it is conscious o' bein. I
(M man)is the Lord and his %em&le. 5nowin that the consciousness o' wealth &roduces wealth,
as the consciousness o' &overty &roduces &overty, He 'orives all men 'or bein what they are.
For all are e-&ressin +without the aid o' another, that which they are conscious o' bein. He
knows that a chane o' consciousness will &roduce a chane o' e-&ression, so instead o'
sym&athi7in with the bears o' li'e at the tem&le ate, he declares, "*ilver and old have I none
+'or thee, but such as I have +the consciousness o' 'reedom , ive I unto thee." *tir u& the i't
within you. *to& bein, and claim yoursel' to be that which you were bein 'or. 8o this and
you too will 2um& 'rom your cri&&led world into the world o' 'reedom, sinin &raises to the
lord, I (M. "Far reater is he that is in you,than he that is in the world. "%his cry o' everyone who
'inds His awareness o' bein to be God.
Your reconition o' this 'act will automatically cleanse the tem&le o' the thieves and robbers and
restore to you that dominion over thins which you lost the moment you 'orot the command,
"%hou shalt have no other God beside meA"
I%
TH& WI'' (E DONE
" "ot my will, but thine be done." %his resination is not one o' blind 'atalism but it is the illumined
reali7ation that, "I can o' mysel' do nothin, the Father within me he doeth the work." !hen man wills
he attem&ts to make somethin a&&ear in time and s&ace which he knows does not now e-ist. He is
not aware o' what it is he is really doin. 0ut, what he actually does is this. He consciously states, I do
not &ossess the ca&acities to e-&ress it now, but I will ac6uire these ca&acities in time. In short)I (M
not, but I will be.
Man does not reali7e that consciousness is the Father who does the work, so he attem&ts to e-&ress
that which he is not conscious o' bein. *uch strules are doomed to disa&&ointment, 'or only the
&resent e-&resses itsel'. :nless I am conscious o' bein that which I seek, I will not 'ind it. God +Your
awareness, is the substance and 'ullness o' all. God3s will is the reconition o' that which is, not o' that
which shall be. Instead o' seein this sayin as, "%hy, will be done") see it as, "%hy will, be done" +is
done,. %he works are 'inished. %he &rinci&le by which all thins are made visible is eternal. #ven
thouh, "#yes have not seen nor ears heard, neither hath it entered into the hearts o' man, %he thins
which God hath &re&ared 'or those who love the law."
!hen a scul&tor looks at a 'ormless &iece o' marble he sees buried within its 'ormless sel', his
'inished &iece o' art. *o the scul&tor instead o' makin his master&iece, merely reveals it, by
removin that &art o' the marble which hides his conce&tion.
%he same a&&lies to you. In your 'ormless awareness) I (M)lies buried all that you will ever
conceive yoursel' to be. %he reconition o' this truth will trans'orm you 'rom that o' an unskilled
laborer, who tries to make it so, to that o' a reat artist, who reconi7es it to be so.
Your claim that you are are now that which you want to be, will remove the veil o' human
darkness with its)I will be)and reveal your &er'ect claim)I (M that.
God3s will was e-&ressed in the words o' the widow, "It is well." Man3s will would have been, "It
shall be well. " %o state I shall be well is to say, "I (M ill." God, the #ternal now, is not mocked by
words or vain re&etition. God continually &ersoni'ies that which is.
%hus, the resination o' 1esus +who made himsel' #6ual with God, was turnin 'rom the
reconition o' lack +which the 'uture indicates with I shall be, to the reconition o' su&&ly by
claimin) I (M that.
"ow you will see the wisdom in the words o' the &ro&het when he stated, "Let the weak say, I
(M *tron." 1oel B.@C? Man in his blindness will not heed the &ro&het3s advice, so, he continues to
claim himsel' to be weak, &oor wretched and all the other undesirable e-&ressions 'rom which he
is tryin to 'ree himsel', by inorantly claimin that he will be 'ree 'rom them.
%here is only one door throuh which that which you seek can enter your world. "!hen you say, I
(M, you are declarin yoursel' to be 'irst &erson, &resent tense. (ain, to know that I (M, is to be
conscious o' bein consciousness is the only door. %here'ore, unless you are conscious o' bein %hat
which you seek, you seek in vain. I' you 2ude a'ter a&&earances you will continue to be enslaved by
the evidence o' your senses. %o break 'rom this hy&notic s&ell o' the senses you are told, "o within
and shut the door. "%he door o' the senses must be tihtly shut be'ore your new claim can be honored.
%his closin the door o' the senses is not as di''icult as it at 'irst a&&ears to be. It is done without
e''ort. It is im&ossible to serve two masters at the same time.%he Master man serves in that which
he is conscious o' bein. I am Lord and Master o' that which I am conscious o' bein.
It is no e''ort 'or me to con2ure &overty i' I (m conscious o' bein &oor. My servant &overty is
com&elled to 'ollow me +.onsciousness o' ;overty, as lon as I (M + %he Lord, conscious o'
bein &oor. Instead o' 'ihtin aainst the evidence o' the senses, you sim&ly claim yoursel' to be
that which you desire to be. (s your attention is &laced on this claim, the door o' the senses,
automatically close aainst your 'ormer master) that which you were conscious o' bein. (s you
become lost in the 'eelin o' bein this which you are now claimin yoursel' to be true o'
yoursel', the doors once more o&en +but as you have discovered,they &ermit only the &resent that
which I (M now conscious o' bein)to enter, and you behold your world e-&ressin that which
you are conscious o' bein. %here'ore let us 'ollow the e-am&le o' 1esus, who, reali7in that he
could as man do nothin to chane his &resent &icture o' lack closed the door o' his senses and
went to his Father, to whom all thins are &ossible. Havin denied the evidence o' his senses, he
claimed himsel' to be that which but a moment be'ore his senses told him that he was not.
5nowin that consciousness e-&resses its likeness on earth, he remained in the claimed
consciousness until the doors +his senses, o&ened and con'irmed the /ulershi& o' the Lord.
/emember, I (M is Lord o' all. "ever aain use the will o' man which claims I will be. 0e as
resined as 1esus, and claim) I (M that.
%
(E EARS THAT HEAR
"Let these sayins sink down in your ears, 'or the *on o' Man shall be delivered into the hands o'
man." 0e not as those who have eyes and see not, and ears and hear not. Let these revelations sink
dee& into your ears. For a'ter the son +idea, is made mani'est, man with his 'alse values +reason,
will attem&t to e-&lain the why and where'ore o' the son3s e-&ression, and in so doin will rend
him to &ieces. ('ter men have areed that a certain thin is im&ossible to do, let someone
accom&lish the im&ossible thin))and all, includin the wise ones who said it could not be done))
will bein to tell you why it ha&&ened. ('ter they are all throuh tearin the seamless robe +cause
o' mani'iestation, a&art, they will be as 'ar 'rom the truth as they were when they &roclaimed it
im&ossible. (s lon as man looks 'or the cause o' e-&ression in &laces other than the e-&ressor, he
looks in vain. For thousands o' years man has been told, "I (M the li'e and liht o' the world." "
"o mani'estation cometh unto me save I draw it." 0ut man will not believe it, he &re'ers to believe
in causes outside o' himsel'. %he moment that which was not seen becomes seen, man is ready to
e-&lain the cause and &ur&ose o' its a&&earance. %hus the *on o' Man +ideas o' mani'estation, is
constantly bein destroyed by the hands +reasonable e-&lanation or wisdom, o' man. "ow that
your awareness is revealed to you as cause o' all e-&ression, do not return to the darkness o'
#y&t with its many Gods. %here is but one God. %he one God is your awareness. "(nd all the
inhabitants o' the earth are re&uted as nothin. (nd he doeth accordin to his will in the army o'
heaven, and amon the inhabitatnts o' the earth and none can stay his hand, or say unto him, what
doest thou$" I' the whole world should aree that a thin could not be done, and you became aware o'
bein that which they had areed u&on could not be e-&ressed))you would e-&ress it. Your awareness
never asks &ermission to e-&ress that which you are aware o' bein. It does so naturally and without
e''ort in s&ite o' the wisdom o' man and the o&&osition o' the armies o' both heaven and earth.
"*alute no man by the way", is not a command to be insolent or un'riendly, but a reminder not to
reconi7e a su&erior, nor to see in anyone a barrier to your e-&ression. For none can stay your
hand or 6uestion your ability to e-&ress that which you are conscious o' bein. 8o not 2ude a'ter
the a&&earances o' a thin, 'or all are as nothin in the eyes o' God. !hen the disci&les, throuh
their 2udment o' a&&earances, saw the insane child, they thouht it a more di''icult &roblem to
solve than others they had seen))and so 'ailed to achieve a cure. In 2udin a'ter a&&earances they
'orot that all thins were &ossible to God. Hy&noti7ed as they were to the reality o' a&&earances
they could not 'eel the naturalness o' sanity. %he only way 'or you to avoid such 'ailures is to
constantly bear in mind that your awareness is the (lmihty, all)wise &resence, who without
hel&, e''ortlessly out)&ictures that which you are aware o' bein. 0e &er'ectly indi''erent to the
evidence o' the senses, so that you may 'eel the naturalness o' your desire))and your desire will
be reali7ed. %urn 'rom a&&earances and 'eel the naturalness o' &er'ect sanity and sanity will
embody itsel'. Your desire is the solution o' your &roblem. (s the desire is reali7ed, the &roblem
is dissolved. Your desires are the invisible realities which res&ond only to the commands o' God.
God commands the invisible to a&&ear by claimin himsel' to be the thin commanded. "He
made himsel' e6ual with God and 'ound it not robbery to do the works o' God." "ow, "let this
sayin sink dee& in your ear" ))0# .O"*.IO:* OF 0#I"G %H(% !HI.H YO: !("% %O
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