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 win s 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 'or et 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 thou h '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 thou h '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 thin s and yet remains untarnished when it is e-tracted throu h distillation, so the awareness the no)thin )loses itsel' in thin s)conce&tions o' itsel' and remains its immaculate sel' throu h 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 &rodi al 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 re ardless 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 lon er 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 (lmi hty, 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 thin s are 2ud ed 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'. .han e your conce&tion o' yoursel'. /evalue yoursel' and you will automatically chan e your world. Man has always &layed the losin ame by attem&tin to chan e his world, while he himsel' remained with his &resent values or conce&tions o' himsel'. 1esus discovered this law. *o instead o' chan in men he chan ed himsel'. He said, "(nd now I sancti'y mysel', that they also mi ht be sancti'ied throu h 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 thin s 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 chan ed on the outside. You and your conce&tion o' yoursel' are one. Your conce&tion o' yoursel' is the ima e you have made o' your Father. %his ima e '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 chan e 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. 0e in 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 stran e 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 FO NDATION STONE

" *eek ye the 5in dom o' Heaven and all thin s will be added unto you." Find the cause o' thin s and you have 'ound the secret o' creation. You have heard it said, that "In the be innin God created the heaven and the earth", that "all thin s 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 5in dom 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 &a e you are aware o' bein . %his awareness, this consciousness o' bein , is God the creator. (wareness is that 'ormless dee& in which all thin s live, move and have their bein , and a&art 'rom which thin s 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 thin s 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 be ins and ends in the .reator. .onsciousness is the secret o' all mani'estion. #very creation &asses throu h three sta es 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 (lmi hty God, the #verlastin Father, u&on whose shoulders is the overnment o' the world. (wareness sustains and directs all thin s that it is aware o' bein . .onsciousness o' bein is the eternal womb im&re natin itsel' throu h the medium o' desire. %o be conscious o' an ur e 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 chan e 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. 0e in now to reali7e that I (M is the Lord God (lmi hty 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 throu h the limited conce&tion o' mysel'. %o chan e the e-&ression chan e 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 be innin , 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 ideolo ies and reed. (ll such discoveries o' man, catalo ued 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 thin s 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 a ainst his re'lections while he kee&s alive the li ht and the ima es which throw the re'lections. "I (M the the li ht o' the world." I (M +consciousness is the li ht., %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 ima es.

%he world is the mirror ma ni'yin all that I (M conscious o' bein . *to& tryin to chan e 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 dia nosed your &roblem to be. ( &roblem mi ht have a history a es 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 thin s e-&ress their nature, so you must wear this 'eelin until it becomes your nature. It mi ht take a moment or a year it is entirely u& to you. %he moment all doubts vanish and you 'eel I (M this, you be in 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 enou h 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 a ain 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 mi ht 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. *i ns 'ollow, they do not &recede. You will never see the si ns o' that which is. %ake no thou ht o' tomorrow, 'or your tomorrows are the e-&ressions o' your todays im&ressions. ""ow is the acce&ted time. %he 5in dom 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 si ns o' your claims shall 'ollow. !hen the widow was asked, "!hat had she in her house, "%here was reco nition 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 ma ni'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 a ain 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 thin s to stru le over, that he in his i norance, 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. %hin s 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, thou h invisible, must be a''irmed by you to be somethin that is real. "God calleth those thin s which be not +are not seen, as thou h 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." %hou h many look u&on this statement to be the most cruel and un2ust o' the sayin s 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 chan eless &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 chan eless &rinci&le all thin s 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 to ether and runnin over, all that you are conscious o' bein . In kee&in with this same chan eless 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 thin s ravitate to that consciousness with which they are in tune, and likewise, all thin s disentan le 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, reco ni7e this chan eless 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 ni ht, 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 enli htened, 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 CIRC MCISION
.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 li ht o' the !orld. Let me now &er'orm the s&iritual o&eration on you, the reader. %his act is &er'ormed on the ei hth day a'ter birth. #i ht, because ei ht is the 'i ure that has neither be innin nor endin . Furthermore, the ancients syomboli7ed the ei hth 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 ei hth day is in kee&in with the nature o' the act, which act, is to reveal the eternal head o' creation4 that chan eless somethin in which all thin s be in and end, and remains its eternal sel' when all thin s 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 &sycolo ical 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 CR CIFI%ION AND RES RRECTION

%he events o' cruci'i-ion and resurrection are so interwoven they must be e-&lained to ether '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 chan e '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 be ins on the =@st day o' March and marks the be innin 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 &assa e a&&ears at the *&rin season o' the year to cross the ima inary line man calls the e6uator. *o it is said, by the mystic, to be crossi'ied or cruci'ied that man mi ht live. %hey noticed that soon a'ter this event took &lace, all nature be an 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 mi ht have li'e and that you mi ht 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 mi ht live and because the mystical drama o' the cruci'i-ion and resurrection is in the nature o' this yearly chan e, 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 a ree on touchin anythin and I shall establish it on earth. %he two a reein are You +your awareness, and the thin desired +that which you have decided on to be, throu h becomin aware o' it,. !hen this a reement 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 marria e 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 marria es. *o the &riests are correct when they say, all true marria es 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 5in dom 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&rin in 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 ima e o' God. Your awareness ima es 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 ima es you will worshi&. %he belie' in the &otency o' dru s to heal, diets to stren then, monies to secure, are the values or money chan ers 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' thin s 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 thin s round about you. .laim yoursel' to be the &ower which you have in your i norance iven to another.
It is easier 'or a camel, burdened as he is with the so)called treasures o' li'e, to o throu h 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 5in dom o' Heaven. Man is so 'illed with human values +riches, as to the reason o' thin s, that he cannot, throu h so dark a veil as the wisdom o' man, see that the only reason or value to anythin , is that all thin s 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 chan ers 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 'or ives 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 chan e o' consciousness will &roduce a chan e o' e-&ression, so instead o' sym&athi7in with the be ars 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& be in , and claim yoursel' to be that which you were be in 'or. 8o this and you too will 2um& 'rom your cri&&led world into the world o' 'reedom, sin in &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 reco nition o' this 'act will automatically cleanse the tem&le o' the thieves and robbers and

restore to you that dominion over thin s which you lost the moment you 'or ot the command, "%hou shalt have no other God beside meA"

I% TH& WI'' (E DONE

" "ot my will, but thine be done." %his resi nation 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 stru les 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 reco nition 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 thin s are made visible is eternal. #ven thou h, "#yes have not seen nor ears heard, neither hath it entered into the hearts o' man, %he thin s 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 reco nition 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 reco ni7es 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 resi nation o' 1esus +who made himsel' #6ual with God, was turnin 'rom the reco nition o' lack +which the 'uture indicates with I shall be, to the reco nition 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 i norantly claimin that he will be 'ree 'rom them.
%here is only one door throu h 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 2ud e 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 ti htly 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' 'i htin a ainst 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 a ainst 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 chan e his &resent &icture o' lack closed the door o' his senses and went to his Father, to whom all thin s 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 a ain use the will o' man which claims I will be. 0e as resi ned as 1esus, and claim) I (M that.

% (E EARS THAT HEAR

"Let these sayin s 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 a reed 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 be in to tell you why it ha&&ened. ('ter they are all throu h 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 li ht 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 a ree that a thin could not be done, and you became aware o' bein that which they had a reed 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 reco ni7e 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 2ud e a'ter the a&&earances o' a thin , 'or all are as nothin in the eyes o' God. !hen the disci&les, throu h their 2ud ment o' a&&earances, saw the insane child, they thou ht it a more di''icult &roblem to solve than others they had seen))and so 'ailed to achieve a cure. In 2ud in a'ter a&&earances they 'or ot that all thin s 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 (lmi hty, 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 (;;#(/.