Six Pointed Star
So here, “I have tried you in the furnaces of affliction. For my own sake, I do it, for how should I have my name profaned?” And what is his name? His name is Father. The heart of God is the heart of a father. So the cry is, “O Father, glorify thou me with thine own self… for I will not give my glory unto another.”
He can’t give it unto another; he can only give it to himself. He has to make us himself. And it takes all of the furnaces of affliction to transform us into that part, incapable of deceit, incapable of taking advantage of another because in the end there is no other; there’s only God. When man thinks he got the better of another, who is fooling whom?
There is no other, there’s only God. ‘Hear, O Israel, the Lord our God is one Lord.” There is no other. And so when I think something moving across the face of my world is other than myself and I can take advantage of it for personal gain, I am still asleep. I still must go through the furnaces to burn away that concept that blinds me from the oneness that is God.
So here, there are six definite states. You may call it the Mogen David if you will, the six-pointed star. It is God at the beginning. Then comes, “My choice is Israel.” Then comes the Holy Land—the mind of man is the Holy Land on which the battle takes place. There is no other land. No matter where you go in the world, the only Holy Land is your mind. Then comes a law by which, in that land when the battle rages, you can cushion the blows.
If you find yourself in jail, you could while in there imagine yourself elsewhere; and the doors will open, and you will go where you’re imagining yourself to be. You could find yourself this night unemployed, and you could imagine yourself gainfully employed, and the doors will open from that prison state, and you would moved toward a wonderful job where you’re gainfully employed.
So the Torah is a conditional state. You cannot be in one state and not suffer the consequences of not being in another state. They’re only states. So he doesn’t blame any being in the world. The being who played the part of a thief and the being who played the part of the judge who sentenced him are played by the same people. The supreme actor of the world is God. “God only acts and is in existing beings or men.”
So tonight in this room, only one being is present, and I am a speaker teaching the law as I understand it, as I have experienced it, and you are listening. The being listening and the being speaking are one and the same being. There aren’t two of us, there’s only God. So the man who is shooting the so-called culprit tonight because he was picked up as a spy, the one who was actually executing the order and the one against whom it is executed, are one and the same being.
To tell you that Stalin and the Pope are played by the same being, you might be shocked, but there is no other being to play the part. It’s all a play, the whole vast world is a play, and one being is playing all the parts. In the end, we are all Jesus Christ, the God that became man that man may become God. So in the end, no man by the wise use of law could redeem himself, no man. I can know the law so intimately, know it so well, that I could cushion every blow. Knowing that, I could imagine myself now while I’m in prison to be elsewhere and actually move elsewhere.
When I am there, another change in pattern and once more I’m encircled, imagine myself to be elsewhere and I would go elsewhere. I could play it so beautifully that no one could ever long encase me in any prison. But I cannot redeem myself no matter how wisely I use the law. Redemption comes only by the act of God. Divine mercy steps beyond this fabulous world of horror, really, and raises me and redeems me in the body of Jesus. I am redeemed in his body. I am one with him.
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