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1954 Chicago Practitioner Class

Joel S. Goldsmith
59A My Identity Body - Communion
Good morning. Can you all hear me, all the way back? Oh, its wonderful, wonderful,
wonderful.
I wouldnt have you think for a minute that the work we are starting is an easy one. The
Master says that the way is straight and narrow and few there be that enter, and every one of us
should remember that passage frequently. Few there be that enter. There is a reason for that
fewness. The fewness is in the difficulty. What is so difficult about this work? We have learned,
in the last two days, that there are no evil powers. There are no evil powers anywhere in heaven
or on earth or in hell beneath the earth. All power is in God. All power is God. Why, then, this
difficulty? Why so few that can enter? Why so few that can be practitioners, that is, successful
practitioners? The reason why is in that one statement, that the natural man receiveth not the
things of God.
Generations upon generations have built up a human consciousness, a consciousness that
believes there is power in things and in persons; a consciousness that believes it is something
separate and apart from God and therefore can be destroyed. What is the one great fear on earth,
the only fear, really? Death. No other. Nobody would be afraid of disease if disease couldnt kill.
No one would be afraid of age if age didnt lead to death. No one would ever be afraid of an
accident if an accident couldnt kill; no one would ever be afraid of a war; no one would ever be
afraid of poverty.
The only reason we fear these things is because behind all of them lies death, and why do we
fear death? Because there is a human consciousness that believes it is something separate and
apart from God, and it isnt. Your consciousness and mine, the consciousness of every
individual, is eternal. It is immortal. It is not subject to death. We not only do not know that, but
even after we are taught that in metaphysics, we cannot accept it or believe it. Why? Because the
human mind cannot accept anything greater than itself; and the human mind is itself a state of
death, limitation, finiteness.
The moment the human mind comes in contact with spiritual truth, that moment the human
mind starts dying. As soon as human awareness, human consciousness is touched by the Divine,
human consciousness starts dying. Paul tells us about dying daily. The human selfhood, left to
itself, will live out a human spansometimes that human span is only one year in length; in
some cases, as these boys in war, it may be 17, 18, 19, 20, 21left to itself, it will go on to 60,
70, 80 years of age; and all of a sudden, it fades out, but human consciousness touched by the
DivineThis human consciousness touched by the Divine begins to die at the moment of its
contact with spiritual wisdom, but the dying is difficult. It will not yield itself quickly. It will not
give itself up quickly. It has taken thousands of years to form, and it does not readily yield.
Now let us see what this human mind accepts. In the first place, if you look into a mirror,
you will say to yourself, I do not look too well, or I am aging, or I am too stout, or I am
too thin. You see, right there you have made the fatal mistake, because the word I is God; and
when you look in the mirror, youre not seeing yourself at all. Youre seeing your body. That
isnt you standing there. That is your body. You are invisible. No one has ever seen you; you
have never seen yourself. Your mother has never seen you. You are invisible. Your body, or at
least some concept of your body, is visible, but not even your body, really, is visible, not the

1954 Chicago Practitioner Class

body of you. It is only our finite concept of your body that is visible, and that is why your body
keeps changing, whereas in truth, your body never changes. Only this concept that we entertain
of body, changes; like our concept of wealth changes. If we look at our orange grove full of
oranges, we consider that we are wealthy; and when we see the same orange grove after a good
windstorm, we think that we are poor, whereas wealth is invisible. Just as I am invisible and you
are invisible, so no one on the face of the earth has ever seen wealth.
No one has ever seen supply. That is why all of this metaphysical attempt to demonstrate
supply ultimates in failure. It is true, 30 years ago there was a flourishing New Thought
movement in America, based on demonstration. You could demonstrate everything from getting
rid of corns to acquiring $1,000, but where is that New Thought movement today? Ninety
percent of it has vanished into thin air. Very little of it is left on the face of the earth; and the
same has happened in England, where also 30 years ago it was a tremendous, flourishing
movement. Today there are just the last faint gasps of it, as it disappears from the scene. Why?
Because the New Thought movement was based on demonstration: getting and getting rid of,
getting rid of and getting.
Now, it isnt possible to get rid of, and it isnt possible to get; it isnt possible to demonstrate
anything on the face of the globe. It isnt possible to demonstrate any condition. All of these
were metaphysical fallacies that have more or less dropped out of sight and exist today only
through artificial respiration. A little life is being pumped into the movement here and there that
keeps it temporarily alive while some of the old, old teachers still exist. When the last of those is
gone, the last of the New Thought movement will have gone, too. Why? Because its basic
premise is erroneous.
Now, why is its basic premise erroneous? Because it looks upon you and me as man, as an
effect, as something separate from God and therefore as something which can acquire qualities,
activities of God. And so it sets out to help us acquire, get, achieve these things of God. The
premise is wrong because the word, I is God, because the word I is beinginfinite being, eternal
being, immortal being; and I am that being. Because I am that being, nothing can be added to
that which I am and nothing has ever been taken from that which I am and all attempts, then, to
add to that which I am must end in failure, because all that the Father hath already is mine. All
that the Father hath already is mine, because I and the Father are one, not two.
We are not something separate and apart from God, seeking to get God or get things of God.
I and the Father are one. I am in the Father and the Father is in me. These are not statements in a
book. This is a revelation of eternal truth. This is the truth of being, revealed originally by the
Krishna, the original Christ in consciousness revealed somewhere on earth as a man, revealed
again by the same Christ through the man, Christ Jesus, revealed over and over and over again
through time, and always lost, always lost; it was always lost in the same waybecause
disciples try to grasp this truth with their mind and memorize it and recite it and declare it and
state it and affirm it and then go out to teach it, long before they have demonstrated it, long
before they have acquired the consciousness of it. Of course, because they only have it in their
mind, they can only impart it with their mind and thats no impartation at all.
So the only time, on the face of the globe, where this truth has been adequately revealed and
taught has been when it has come through the consciousness of one who has attained some
measure of it. Those who grasped it were able to hold it, but by far the majority went through a
course, and got a degree and went out and started teaching.
Now then, let us for a moment go through one of our exercisesI say one of our exercises, I
guess its the only exercise we have in The Infinite Way, that may help us to establish our true

59A My Identity Body Communion

identity so that we understand it. Then be very certain that you do not tell it to anyone until it has
become so real within your own being that you can never lose it. Dont start telling it while it is
merely an intellectual acceptance in your mind. Wait until you are demonstrating it in some
degree.
Now, let us look right down at our feet, and let us ask ourselves the question, Is this me?
Are these feet me or are they mine? Am I down there, or do I possess those feet? Let us travel
right up to the knee. Am I anywhere in there, or are those legs mine? Are they mine or are they
me? If they are hurt, am I hurt, or are my legs hurt? Is there not a me, an identity, which is not
legs? Let us go up to the waist and see if we can find ourselves and see if all that we behold is
not mine. Am I there, or is that body mine? Is there not still a me, separate and apart from that
body? Is there not an I which possesses that body? Is that body not an instrument for my living,
for my walking?
Let us go right up to the chest and the neck and the head, and see if we find ourselves in
there, see if all this wasnt given to us for our use, for our locomotion, for our movement, for our
activity. See if all this isnt as much ours as our automobile; and all the way right up to the top of
the hair on top of the head, and see if you find yourself encased in there, see if you find yourself
embodied in any spot in there. See if all of this isnt yours. Isnt this your head, your ears, your
eyes, your mouth, your tongue, your throat? Could any of that be me, or is all that mine?
Then review, from the toes right up to the hair, and again ask yourself, Am I there? Am I
encased in there? Has a surgeon ever operated and found anyone in there? Is there anyone inside
there to escape from there? Am I in there, that I could someday go some other place? Can I leave
this body? First, am I in this body, or am I this body, or is this body mine? Is it not the temple,
the instrument, given to me for my use?
Look at my hands. Can they, of themselves, give or withhold, or must I give or withhold,
just using the hands as an instrument in either case? Can my hands be benevolent? Can my hands
be stingy, miserly? Have my hands the power to give or the power to withhold, or is all that
power in me? Are not my hands the instruments for my giving or my withholding?
Does the heart give me permission to live, or does my life function the heart? If my hands
cannot give and cannot withhold, how then could my heart give life or withhold life? If my hands
are not self-acting, how can my heart be self-acting, or liver or lungs or kidneys? Is there not
something called I, which functions through this body? Is there not something called I that walks
the street through these legs or with these legs or by means of these legs? Is there not something
called I that gives through these hands, or perhaps sometimes withholds through these hands? Is
there not an I which functions through the instrumentality of this body? Where is this I? What is
this I? Who am I? What am I? Now that I have seen this body in its true light, can I ever again
look in a mirror and say, I look well, or I look poorly? Or must I forever remember that we
are now speaking of my body? The body is not you. The I that you are now realizing is you.
I am I. I am not body. Body is not me. I am. Even if you cut off these legs, I still am;
cut off these arms, I still am. I am. I am being. My being is not dependent on body. My
body is dependent on my being. The fact that I am being. The fact that I am gives
expression to my body. And the I that I am determines whether my hands shall give or
withhold; whether my legs shall walk, or be still. The I that I am functions my body. My
body has no will of its own, no intelligence of its own, no action of its own. My body
responds to me. My body responds to the I that I am. My body is governed by me. I say
to my body, Go thence, and it goes. I say to my body, Remain, and it remains. I say
to my body, Sit, and it sits. I am a law unto my body. I am the life of my body. I am

1954 Chicago Practitioner Class

the soul and I am the substance of my body. The I that I am is me. The I that I am is the
only me there is. What am I? Who am I? Where am I? Why am I? These questions
each onemust determine through meditation, introspection, cogitation, pondering the
great truths of life: Who am I? Where am I? Why am I? What is my purpose in life?
Now that I know that I am I, the body isnt I, the body isnt me; I am I, I have at least an
inkling of the great truth, that I am eternal and that I even survive the body. The body
cannot destroy me, but rightly understood, I can preserve the body; and even if some
human belief were to destroy this body, I could raise it up again in three days because I
am the governing agency of this body. I am the life of this body. I am the substance and
I am the creator of this body. The body is not a law unto me. I am a lawI am the law
unto my body. I am the activity of my body. It moves according to my decree.
Now do you see that part of the discords of human experience have come from the belief
that the body is me or that I am the body or that I am in the body whereas I am infinite identity,
eternal identity, immortal identity? As you close your eyes in meditation and just realize the
word, I, I, I. I really am. I am. I am being. I am being. Very, very soon you will begin to perceive
the nature of the I that I am, and then you will see why Moses was shocked out of his skin when
he realized I am that I Am. Ah, everyone knew, in those days, that is the great scholars knew,
that I Am is God. Now Moses receives the great revelation but I am that I Am. Yes, there is only
one I, one eternal, immortal I, one eternal, immortal Ego. Whether that I appears as you or as me,
as he or as she, it is that same I.
Now then, the very moment that you realize that I am being, I am life eternal; I am really the
law of being; the life of being, the soul of being, you begin to lose your fear of dying, of death;
and the moment you begin to lose your fear of dying or of death, you begin to lose all of the ills
of the flesh because all of the ills of the flesh are based on that original fear, on that major fear.
I am being; and therefore, I am eternal being. I am forever being. Nothing can ever stop the
being that I am, because I exist independently of what the world calls matter, confinement,
embodiment. I am. I am not subject, then, to death, disease, sin, fear because I am the Law of
being, the Life of being. Because the nature of my being is eternality, nothing from without can
enter to destroy.
Now, there is no other teaching, at the present time, that stands exclusively and completely
on the revelation of I as your being; and it is for this reason that whatever your background,
somewhere along about this time, you have got to begin to outgrow it, because now you must
begin to see that you are not idea; you are not reflection; you are not manifestation; you are not
effect; youre not image; youre not reflection. You are I, and all you have to do is say the word
within yourself, I and youll know that you really are I and if anyone were to try to tell you that
you arent I, you would be very quick to assert yourself. Of course you are I, and of course you
would acknowledge I Am. Never would you say, I am dead. Never would you say, I am
unconscious. No. The only thing that you could truthfully say and you would defend this to the
death: Yes, that I can see. I am. I exist. I am. I am being. I am not extinct. I am being. I am. I am
life.
And so, the very moment that you realize, I am. I is my full identity, then you begin to
have dominion over everything thats on earth or in the air, on the water beneath the earth. Now
you begin to have your God-given dominion because now you know I Am. I eternally am. I
immortally am. I is my true being. I is my true identity. I cannot get; I cannot acquire; I cannot
achieve; I cannot grow, I cannot even grow in understanding. I can merely become aware of that
which I am. Son, thou art ever with me and all that I have is thine.

59A My Identity Body Communion

All of the life that I haveMany people think that refers only to inheritances, to lands or
cropsoh, no! Son, thou art ever with me and all that I have is thine. All of My divine Life is
your divine life. All of My divine Soul is your divine soul. All of the Spirit, all of the Soul that I
am, thou art. All that I am, thou art. All that I have is thinenot after you pray, not after you
give a treatment or get a treatment, not after you reform.
As a matter of fact, if you wait to reform it will be too late. It is now that I already am, and
the reformation, if any is needed, comes about through the recognition that all that God is, I am.
The place whereon I stand is holy ground. Why? Because I and the Father are one, and I am
ever with the Father and the Father is ever with me. So, both of us are right here; and all that God
is, I am and all the Father hath is mine. That is why the psalmist said, If I make my bed in hell,
thou art there, or Yay though I walk through the valley of the shadow of death, thou art there.
You see, it was only a shadow of death. It wasnt death, you know; it was a shadow, a
shadow that looked like death, that appeared like death but strangely enough, everyone who goes
through the experience stands there watching themselves go through it because you never can get
away from I, and I cant die. I can merely watch Itself pass from infancy to youth and from youth
to maturity and maturity to middle-age and middle-age to old age, if you permit it; but I will
always be there observing it. Why should you think that I wont be thereat 90 as well as 80 or
120 as well as 70oh, yes, I will be there. I will be there watching every change of my body. I
will be there watching every change of address. I will be there watching every change of
expression. I will never leave me nor forsake me. I cant leave me or forsake me, because I is
me. Is there any God before me? says Isaiah. No, I know not any. No, I and me is one, so I will
never forsake me. I will always be around watching me. I will always be there, governing and
protecting me. I will always be there, acting as me because I Am is me.
Now, gain that true idea of your Self; and you will see why in much of the religious
literature of the world, the word Self is spelled with a capital S. There is but one Selfhood; there
is but one I; there is but one Ego; there is but one Being. Now, if there is but one, I Am that One.
That was Moses revelation: I Am that One. I am that I Am. Of course that was the foundation of
all that the Master taught.
He repeated the Mosaic teaching: I am that I Am. Thou seest me, thou seest the Father that
sent me for I and the Father are one. I am in the Father, and the Father is in me. I am in you,
and you are in me and we are in God because God is our true identity. God is our true being. God
is our selfhood. Ah, when you commence to realize that, there will be no fear of tomorrows.
There will be no fear of bombs. There will be no fear of calendars. There will be no fear of
disease because I already am that I Am. It is not to be achieved; it is to be realized. It is not to be
attained; it is to be realized. I already am; all that God is, I already am. All that the Father hath is
already mine.
So, spiritual wisdom is not turning to God for anything. Is it not clear that the world has
been turning to God for something for thousands of years and hasnt gotten it yet? Because there
is no such God, nor is there anything to get. There is only the realization, Oh, I already am.
Dont turn to God. Too many people have been trying it for too many generations. Realize what
the truth of being is: I already am. All that I have been seeking, I am. All that I have been going
to truth for, I already am; and all the truth can do for me is to reveal that I already am.
So you see, when you turn to God, you set up a sense of separation that prevents the
demonstration, when the real turning to God is a turning to the truth; and the truth is, I and the
Father are one.

1954 Chicago Practitioner Class

Now, once you realize that great truth, and in your meditation with your eyes closed as a
rule, you perceive the nature of I. You will come upon the next great mystery. This I that I am
has form. This I that I am has permanent form, eternal form, harmonious form. It is not such a
form as I can see with my eyes; nevertheless, it is a form, it is a body. And the moment you
perceive that, you begin to understand the great message of John.
Your body is the temple of the living God, and it is a temple not made with hands, not
mortally conceived. Your body is eternal in the heavens, that is, eternal in time and space, eternal
in life, eternal in spirit and in soul and in substance. I already am, and I am embodied. The I that
I am appears as form, not the form that I behold with my eyesight, but the form that I am aware
of in meditation.
Isnt it somewhere written form divinely fair?A form divinely fair. That is the form of
our being. That is why it is possible, at some moments of illumination, to behold God, because
even God has form but not finite form, not physical form but a form divinely fair, a form of
Spirit, a form of Soul, a form of activity, a form of grace and of beauty; and so have we, because
I is that God and I is made manifest as form, an eternal and an immortal form, a perfect and an
harmonious form, and that is the I that I am.
So we see the truth about our identity and about our body. Now we know, My body is the
temple of the living God. God made all that was made, and all that God made was made of God;
and therefore, it partakes of the very nature of Godeternality and immortality and perfection
God made my body in His, in Its own image and likeness, in My own image and likeness. God
made this form, this infinite divine form; and God made this form in the image of true being, to
image forth, to show forth true identity.
Therefore my body is a manifestation, an expression, an image or reflection of the I that I
am; and all that I metaphysically was taught that I am, is really the truth about my body, not
about I, not about me. My body is an idea. My body is an image, a reflection, an expression. My
body shows forth all that I am because my body is the I Am formed, formed spiritually, eternally
and immortally. I am true identity. I am eternal identity. I am God being. I am God being me,
and my body is the temple, the instrument of my activity and of my living.
This is the truth about my being, my true being, my true identity, my God being; and this is
the truth about my body; and this thought which is coming through me, this idea, this expression,
this is the Holy Ghost, the Christ. This is the communion between God, my true identity, and my
body. This is the inner communion with God. This is my inner communion or Holy Ghost with
God. I really am; all that God is I am, and my body shows forth this infinite harmony and
perfection of that which I am, and it eternally shows forth that which I immortally and eternally
am.
And this truth, which I am declaring, is my communion, is my inner at-one-ment, is my
inner recognition of attunement and so we have God and body, then we have Christ, the revelator
of the truth about God and body, Christ the revelator, Christ the attunement or at-one-ment,
Christ the communion, that which reveals the oneness of I, my true being, my true identity and
my eternal form. Christ is the revelator. Christ is the comforter. This is the great comforter, this
communion, the secret of my true identity and of my immortal being and bodythis is the true
comforter. This has come to be with us forever. Forever means not until death do us part. This
comforter has come to be with us forever, and there is no other comforter. There is no other truth
that can remain with us forever because there is no other truth that will give us life everlasting.
There is no other truth that will let us live forever except the truth that I am the truth, except the

59A My Identity Body Communion

truth that I am divine being, except the truth that I am immortal and eternal now. Only that truth
can be a comforter forever, for only that truth can reveal the foreverness of our life.
As against this spiritual truth, there is that form which we see in a mirror. There is that
which we call the expressions of nature: trees, flowers, vegetables, fruits. These are not the
spiritual being or body. These are the concepts that we humanly entertain of being and body. No
one has ever seen a potato because a potato is spiritual; and a potato can only be seen with a
spiritual consciousness. What we behold as a potato is our concept of potato. No one has ever
seen a rose or an orchid. These are spiritual entities. These are forever identities in the divine
consciousness which I am, and I can behold them only in my period of inner communion and
illumination. But what I behold with my eyes represents a concept of these realities.
Now, it is for this reason that any attempt through spiritual work, to change these concepts
outside, any attempt to reduce fevers or remove lumps must inevitably result in failure. Why?
Because after youve changed a concept, all youve got is an improved concept. You still are not
dwelling in or with reality. Even if you could make an empty orchard a full one, you still have
attained nothing, because tomorrow it can be empty again. Even is you could restore every
physical body on earth to health, youre doing nothing because the next day most of them are
going to be sick with something else or at least theyre going to be a day older.
That is whyeven if we could walk around with a magic wand and tell everybody in the
hospitals to jump up and walk, it would accomplish nothing. That is why many of the healings
that we give to our friends and relatives are meaningless, have no value, because all weve done
is change a state of ill health into one of good health for them; and we leave them right at the
same place in consciousness to go and get sick again tomorrow, and sometimes we make life
very difficult for them because we have emptied them out of one error in order to make room for
seven more to come in. We have given them a physical healthy body so that now they can go out
and get it into seven times more devilment; whereas if they were left in their sick body or sinful
body, they, too, could do as we are doingevolve out of it through a change of consciousness.
You see, the only permanent health and the only permanent wealth that can come to us is
through evolving out of our present state of consciousness into the higher or true state of
consciousness. If a man were living by theft, and you gave him a life income, you would not stop
him being a thief even though he never stole anything anymore. You havent changed his
consciousness. Youve merely made it unnecessary for that consciousness to operate, for the
time being at least. If you could restore health to everybody on the face of the earth, you would
be doing nothing for them except giving them a little temporary painlessness, but if through this
truth you can change the consciousness of an individual so that it evolves into the realization of
its true nature and being, then the thief says, How foolish to steal when all that the Father hath
is already mine and all I have to do is stay in bed until somebody brings it to my back door and
unloads it for me.
Just wait, wait, patiently wait, as Burroughs has told us; and it will come to us. It will come
to us. It has to come to us. It has to come to us; there is no other way. There is no other way, if
we can be patient, if we can be patient. Do I have that here? I hope [Joel turns pages, looking for
reference.] This is John Burroughs. Many of you are familiar with it:
Serene, I fold my hands and wait,
Nor care for wind, nor tide, nor sea;
I rave no more 'gainst time or fate,
For lo! my own shall come to me.

1954 Chicago Practitioner Class

I stay my haste, I make delays,


For what avails this eager pace?
I stand amid the eternal ways,
And what is mine shall know my face.
Asleep, awake, by night or day,
The friends I seek are seeking me;
No wind can drive my bark astray,
Nor change the tide of destiny.
What matter if I stand alone?
I wait with joy the coming years;
My heart shall reap where it hath sown,
And garner up its fruit of tears.
The waters know their own and draw
The brook that springs in yonder height;
So flows the good with equal law
Unto the soul of pure delight.
The stars come nightly to the sky;
The tidal wave unto the sea;
Nor time, nor space, nor deep, nor high,
Can keep my own away from me.
Serene, I fold my hands and wait,
Whater the storms of life may be;
Faith guides me up to heavens gate,
And love shall bring my own to me.
Ah, you see? It is ever so, that all that God is I am; and the moment that I rest and relax
in that truth, I give to God the divine love, the opportunity to let flow to me that which is
mine but that which I have blocked by attempting myself to get it, to achieve it, to acquire it.
You see, the I there becomes a devil; the I that seeks, the I that tries, the I that strives,
the I that is a go-getter, the I that is a planner and a schemer. That I interferes with the I that
I am, bringing me my own.
There is no need for that word I in our vocabularythe I that strives, the I that seeks,
the I that does. There is only room in our being for the I that is, the I that recognizes that all
that God has is mine; that all that God is, I am. That I, then, rests serene, waits and lets life
reveal itself, lets God disclose Itself, lets the harmony of eternal being appear; but you see,
mental work prevents that; mental work stops all the divine forces from operatingin our
experience. It doesnt stop the divine forces operating, because theyre always operating for
those with open consciousness, but they surely stop them operating in our experience, the
moment I attempts something, the moment I desires something.
I have said in some of our recent classes, desire is sin; and many of you wonder why I
say that, when Mrs. Eddy has said that desire is prayer. Well, of course, Mrs. Eddy was
right, because when Mrs. Eddy said desire is prayer, she assumed that you knew that she

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meant desire for God is prayer. Above all people, she knew well that desire for automobiles
or houses or marriages or divorces or children was not prayer. She knew that the only one,
true desire is a desire for God. That desire is prayera desire for an awareness of God, for a
realization of God, a desire to know God whom to know aright is life eternal.
That desire is prayer, but all other desire is sin. The desire for a home and the desire for
marriage and the desire for companionship and the desire for children and the desire for
harmony and the desire for beautyall of this is sin. Why? Because in the fulfillment of
ones desire for God, all these things are added unto us; and the attempt to acquire them
without the acquisition of God is and constitutes the sin.
Someone, somewhere said if you had God and nothing elsenoIf you had God and
all there is in the world, and if you had only God and nothing else in the world, you would
have the same. Yes, because God is all inclusive, and so to acquire God, to attain Godhood,
to attain Christhood, to attain the realization and demonstration of God means the attainment
and demonstration of all there is. But to seek even one thing separate and apart from God is
sin. Its a sense of separation.
That is why metaphysics has failed in the degree that it has failed. Only those have
succeeded with it who have seen through its highest spiritual life to the realization that one
must seek God alone.
All others who are demonstrating supply, demonstrating place, demonstrating positions,
demonstrating a practice, demonstrating a student bodythey must all ultimately fail; even
though some through willpower will have a temporary success. But in the end all must fail,
because there is no such thing as a permanent demonstration, except the demonstration of
Christhood, in which all things are included.
Now let us remember this, because of our various metaphysical backgroundsfrom this
moment on:
I am. I am being. I am life eternal. I am true being. Thou seest me thou seest the
Father that sent me, for I and the Father are one. All that God is, I am; All that
the Father hath is mine.
Number two:
My body is the image and likeness of Me. My body is the manifestation of Me, of the I
that I am.