Neville Goddard Lesson 2 Part 1 ASSUMPTIONS HARDEN INTO FACT
This Bible of ours has nothing to do with history. Some of you may yet be inclined tonight to believe that, although we can give it a psychological interpretation, it still could be left in its present form and be interpreted literally. You cannot do it. The Bible has no reference at all to people or to events as you have been taught to believe. The sooner you begin to rub out that picture the better.
Bear in mind that although they seem to be stories of people fully awake, the drama is really between you, the sleeping one, the deeper you, and the conscious waking you. They are personified as people, but when you come to the point of application you must remember the importance of the drowsy state.
All creation, as we told you last night, takes place in the state of sleep, or that state which is akin to sleep – the, sleepy drowsy state.
We told you last night the first man is not yet awakened. You are Adam, the first man, still in the profound sleep. The creative you is the fourth-dimensional you whose home is simply the state you enter when men call you asleep.
Our first story for tonight is found in the Gospel of John. As you hear it unfold before you, I want you to compare it in your mind’s eye to the story you heard last night from the book of Genesis. The first book of the Bible, the bock of Genesis, historians claim is the record of events which occurred on earth some 3,000 years before the events recorded in the book of John. I ask you to be rational about it and see if you do not think the same writer could have written both stories. You be the judge as to whether the same inspired man could not have told the same story and told it differently.
This is a very familiar story, the story of the trial of Jesus. In this Gospel of John it is recorded that Jesus was brought before Pontius Pilate, and the crowd clamored for his life, they wanted Jesus. Pilate turned to them and said:
“But ye have a custom, that I should release unto you one at the Passover; will ye therefore that I release unto you the King of the Jews? Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.” John 18:39, 40 You are told that Pilate had no choice in the matter, he was only a judge interpreting law, and this was the law. The people had to be given that which they requested. Pilate could not release Jesus against the wishes of the crowd, and so he released Barabbas and gave unto them Jesus to be crucified.
Now bear in mind that your consciousness is God. There is no other God. And you are told that God has a son whose name is Jesus. If you will take the trouble to look up the word Barabbas in your concordance, you will see that it is a contraction of two Hebraic words: BAR, which means a daughter or son- or child, and ABBA, which means father. Barabbas is the son of the great father. And Jesus in the story is called the Saviour, the Son of the Father.
We have two sons in this story. And we have two sons in the story of Esau and Jacob. Bear in mind that Isaac was blind, and justice to be true must be blind folded. Although in this case Pilate is not physically blind, the part given to Pilate implies that he is blind because he is a judge. On all the great law buildings of the world we see the lady or the man who represents justice as being blindfolded.
“Judge not according to the appearance, but judge righteous judgment. “ John 7:24.
Here we find Pilate is playing the same part as Isaac. There are two sons. All the characters as they appear in this story can apply to your own life. You have a son that is robbing you this very moment of that which you could be.
If you came to this meeting tonight conscious of wanting something, desiring something, you walked in the company of Barabbas.
For to desire is to confess that you do not now possess what you desire, and because all things are yours, you rob yourself by living in the state of desire. My saviour is my desire. As I want something I am looking into the eyes of my saviour. But if I continue wanting it, I deny my Jesus, my saviour, for as I want I confess I am not and “except ye believe that I AM He ye die in your sins.” I cannot have and still continue to desire what I have. I may enjoy it, but I cannot continue wanting it.
Here is the story. This is the feast of the Passover. Something is going to change right now, something is going to passover. Man is incapable of passing over from one state of consciousness into another unless he releases from consciousness that which he now entertains, for it anchors him where he is.
You and I may go to physical feasts year after year as the sun enters the great sign of Aries, but it means nothing to the true mystical Passover. To keep the feast of the Passover, the psychological feast, I pass from one state of consciousness into another. I do it by releasing Barabbas, the thief and robber that robs me of that state which I could embody within my world.
The state I seek to embody is personified in the story as Jesus the Saviour . If I become what I want to be then I am saved from what I was. If I do not become it, I continue to keep locked within me a thief who robs me of being that which I could be.
These stories have no reference to any persons who lived nor to any event that ever occurred upon earth. These characters are everlasting characters in the mind of every man in the world. You and I perpetually keep alive either Barabbas or Jesus. You know at every moment of time who you are entertaining.
Do not condemn a crowd for clamoring that they should release Barabbas and crucify Jesus. It is not a crowd of people called Jews. They had nothing to do with it.
If we are wise, we too should clamor for the release of that state of mind that limits us from being what we want to be, that restricts us, that does not permit us to become the ideal that we seek and strive to attain in this world.
I am not saying that you are not tonight embodying Jesus. I only remind you, that if at this very moment you have an unfulfilled ambition, then you are entertaining that which denies the fulfillment of the ambition, and that which denies it is Barabbas.
To explain the mystical, psychological transformation known as the Passover, or the crossing over, you must now become identified with the ideal that you would serve, and you must remain faithful to the ideal. If you remain faithful to it, you not only crucify it by your faithfulness, but you resurrect it unaided by a man.
As the story goes, no man could rise early enough to roll away the stone. Unaided by a man the stone was removed, and what seemingly was dead and buried was resurrected unassisted by a man.
You walk in the consciousness of being that which you want to be, no one sees it as yet, but you do not need a man to roll away the problems and the obstacles of life in order to express that which you are conscious of being. That state has its own unique way of becoming embodied in this world, of becoming flesh that the whole world may touch it.
Now you can see the relationship between the story of Jesus and the story of Isaac and his two sons, where one transplanted the other, where one was called the Supplanter of the other. Why do you think those who compiled the sixty odd books of our Bible made Jacob the forefather of Jesus?
They took Jacob, who was called the Supplanter, and made him father of twelve, then they took Judah or praise, the fifth son and made him the forefather of Joseph, who is supposed to have fathered in some strange way this one called Jesus. Jesus must supplant Barabbas as Jacob must supplant and take the place of Esau.
Tonight you can sit right here and conduct the trial of your two sons, one of whom you want released. You can become the crowd who clamors for the release of the thief, and the judge who willingly releases Barabbas, and sentences Jesus to fill his place. He was crucified on Golgotha, the place of the skull, the seat of the imagination.
To experience the Passover or passage from the old to the new concept of self, you must release Barabbas, your present concept of self, which robs you of being that which you could be, and you must assume the new concept which you desire to express.
The best way to do this is to concentrate your attention upon the idea of identifying yourself with your ideal. Assume you are already that which you seek and your assumption, though false, if sustained, will harden into fact.
You will know when you have succeeded in releasing Barabbas, your old concept of self, and when you have successfully crucified Jesus, or fixed the new concept of self, by simply looking MENTALLY at the people you know. If you see them as you formerly saw them, you have not changed your concept of self, for all changes of concepts of self result in a changed relationship to your world.
We always seem to others an embodiment of the ideal we inspire. Therefore, in meditation, we must imagine that others see us as they would see us were we what we desire to be.
You can release Barabbas and crucify and resurrect Jesus if you will first define your ideal. Then relax in a comfortable arm chair, induce a state of consciousness akin to sleep and experience in imagination what you would experience in reality were you already that which you desire to be.
By this simple method of experiencing in imagination what you would experience in the flesh were you the embodiment of the ideal you serve, you release Barabbas who robbed you of your greatness, and you crucify and resurrect your saviour, or the ideal you desired to express.
Now let us turn to the story of Jesus in the garden of Gethsemane. Bear in mind that a garden is a properly prepared plot of ground, it is not a wasteland. You are preparing this ground called Gethsemane by coming here and studying and doing something about your mind. Spend some time daily in preparing your mind by reading good literature, listening to good music and entering into conversations that ennoble.
We are told in the Epistles, “Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.” Phil. 4:8
Continuing with our story, as told in the 18th chapter of John, Jesus is in the garden and suddenly a crowd begins to seek him. He is standing there in the dark and he says, “Whom seek ye?”
The spokesman called Judas answers and says, “We seek Jesus of Nazareth.”
A voice answers, “I am He.”
At this instant they all fall to the ground, thousands of them tumbled. That in itself should stop you right there and let you know it could not be a physical drama, because no one could be so bold in his claim that he is the one sought, that he could cause thousands who seek him to fall to the ground.
But the story tells us they all fell to the ground. Then when they regained their composure they asked the same question.
“Jesus answered, I have told you that I am He: if therefore ye seek me, let these go their way.” John 18:8.
“Then said Jesus unto him, That thou doest, do quickly.” John 13:27
Judas, who has to do it quickly, goes out and commits suicide.
Now to the drama. You are in your garden of Gethsemane or prepared mind if you can, while you are in a state akin to sleep, control your attention and not let it wander away from its purpose. If you can do that you are definitely in the garden.
Very few people can sit quietly and not enter a reverie or a state of uncontrolled thinking. When you can restrict the mental action and remain faithful to your watch, not permitting your attention to wander all over the place, but hold it without effort within a limited field of presentation to the state you are contemplating, then you are definitely this disciplined presence in the garden of Gethsemane.
The suicide of Judas is nothing more than changing your concept of yourself. When you know what you want to be you have found your Jesus or saviour. When you assume that you are what you want to be you have died to your former concept of self (Judas committed suicide) and are now living as Jesus. You can become at will detached from the world round about you, and attached to that which you want to embody within your world.
Now that you have found me, now that you have found that which would save you from what you are, let go of that which you are and all that it represents in the world. Become completely detached from it. In other words, go out and commit suicide.
You completely die to what you formerly expressed in this world, and you now completely live to that which no one saw as true of you before. You are as though you had died by your own hand, as though you had committed suicide. You took your own life by becoming detached in consciousness from what you formerly kept alive, and you begin to live to that which you have discovered in your garden. You have found your saviour.
It is not men falling, not a man betraying another, but you detaching your attention, and refocusing your attention in an entirely new direction. From this moment on you walk as though you were that which you formerly wanted to be. Remaining faithful to your new concept of yourself you die or commit suicide. No one took your life, you laid it down yourself.
You must be able to see the relation of this to the death of Moses, where he so completely died that no one could find where he was buried. You must see the relationship of the death of Judas. He is not a man who betrayed a man called Jesus.
The word Judas is praise; it is Judah, to praise, to give thanks, to explode with joy. You do not explode with joy unless you are identified with the ideal you seek and want to embody in this world. When you become identified with the state you contemplate you cannot suppress your joy. It rises like the fragrant odor described as Jericho in the Old Testament.
I am trying to show you that the ancients told the same story in all the stories of the Bible. All that they are trying to tell us is how to become that which we want to be. And they imply in every story that we do not need the assistance of another. You do not need another to become now what you really want to be.
Now we turn to a strange story in the Old Testament; one that very few priests and rabbis will be bold enough to mention from their pulpits. Here is one who is going to receive the promise as you now receive it. His name is Jesus, only the ancients called him Joshua, Jehoshua Ben Nun, or saviour, son of the fish, the Saviour of the great deep. Nun means fish, and fish is the element of the deep, the profound ocean. Jehoshua means Jehovah saves, and Ben means the offspring or son of. So he was called the one who brought the fish age.
This story is in the 6th book of the Bible, the book of Joshua. A promise is made to Joshua as it is made to Jesus in the Anglicized form in the gospels of Matthew, Mark, Luke and John.
In the gospel of John, Jesus says, “All things whatsoever thou hast given me are of thee.” John 17:7. “And all mine are thine, and thine are mine.” John 17:10.
In the Old Testament in the book of Joshua it is said in these words: “Every place that the sole of your foot shall tread upon, that have I given unto you.” Joshua 1:3
It does not matter where it is; analyze the promise and see if you can accept it literally. It is not physically true but it is psychologically true. Wherever you can stand in this world mentally that you can realize.
Joshua is haunted by this promise that wherever he can place his foot (the foot is understanding), wherever the sole of his foot shall tread, that will be given unto him. He wants the most desirable state in the world, the fragrant city, the delightful state called Jericho.
He finds himself barred by the impassable walls of Jericho. He is on the outside, as you are now on the outside. You are functioning three-dimensionally and you cannot seem to reach the fourth-dimensional world where your present desire is already a concrete objective reality. You cannot seem to reach it because your senses bar you from it. Reason tells you it is impossible, all things round about you tell you it is not true.
Now you employ the services of a harlot and a spy, and her name is Rahab. The word Rahab simply means the spirit of the father. RACE means the breath or spirit, and AB the father. Hence we find that this harlot is the spirit of the father and the father is man’s awareness of being aware, man’s I AMness, man’s consciousness. Your capacity to feel is the great spirit of the father, and that capacity is Rahab in this story. She has two professions that of a spy and that of a harlot.
The profession of a spy is this: to travel secretly, to travel so quietly that you may not be detected. There is not a single physical spy in this world who can travel so quietly that he will be altogether unseen by others. He may be very wise in concealing his ways, and he may never be truly apprehended, but at every moment of time he runs the risk of being detected.
When you are sitting quietly with your thoughts, there is no man in the world so wise that he can look at you and tell you where you are mentally dwelling.
I can stand here and place myself in London. Knowing London quite well, I can close my eyes and assume that I am actually standing in London. If I remain within this state long enough, I will be able to surround myself with the environment of London as though it were a solid concrete objective fact.
Physically I am still here, but mentally I am thousands of miles away and I have made elsewhere here. I do not go there as a spy, I mentally make elsewhere here, and then now. You cannot see me dwelling there, so you think I have just gone to sleep and that I am still here in this world, this three-dimensional world that is now San Francisco. As far as I am physically concerned, I am here but no one can tell me where I am when I enter the moment of meditation.
Rahab’s next profession was that of a harlot, which is to grant unto men what they ask of her without asking man’s right to ask. If she be an absolute harlot, as her name implies, then she possesses all and can grant all that man asks of her. She is there to serve, and not to question man’s right to seek what he seeks of her.
You have within you the capacity to appropriate a state without knowing the means that will be employed to realize that end and you assume the feeling of the wish fulfilled without having any of the talents that men claim you must possess in order to do so. When you appropriate it in consciousness you have employed the spy, and because you can embody that state within yourself by actually giving it to yourself, you are the harlot, for the harlot satisfies the man who seeks her.
You can satisfy self by appropriating the feeling that you are what you want to be. And this assumption though false, that is, although reason and the senses deny it, if persisted in will harden into fact. By actually embodying that which you have assumed you are, you have the capacity to become completely satisfied. Unless it becomes a tangible, concrete reality you will not be satisfied; you will be frustrated.