Lesson 5, Remain Faithful to Your Idea, Neville Goddard

Remain Faithful to Your Idea, Lesson 5

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Lesson 5 – Remain Faithful To Your Idea

Tonight we have the fifth and last lesson in this course. First I shall give you a sort of summary of what has gone before. Then, since so many of you have asked me to elaborate further on Lesson 3, I shall give you a few more ideas on thinking fourth-dimensionally. I know that when a man sees a thing clearly he can tell it, he can explain it. This past winter in Barbados a fisherman, whose vocabulary would not encompass a thousand words, told me more in five minutes about the behavior of the dolphin than Shakespeare with his vast vocabulary could have told me, if he did not know the habits of the dolphin. This fisherman told me how the dolphin loves to play on a piece of drift-wood, and in order to catch him, you throw the wood out and bait him as you would bait children, because he likes to pretend he is getting out of the water. As I said, this man’s vocabulary was very limited, but he knew his fish, and he knew the sea. Because he knew his dolphin he could tell me all about their habits and how to catch them. When you say you know a thing but you cannot explain it, I say you do not know it, for when you really know it you naturally express it. If I should ask you now to define prayer, and say to you, “How would you, through prayer, go about realizing an objective, any objective?” If you can tell me, then you know it; but if you cannot tell me, then you do not know it. When you see it clearly in the mind’s eye the greater you will inspire the words which are necessary to clothe the idea and express it beautifully, and you will express the idea far better than a man with a vast vocabulary who does not see it as clearly as you do. If you have listened carefully throughout the past four days, you know now that the Bible has no reference at all to any persons that ever existed, or to any events that ever occurred upon earth.

The authors of the Bible were not writing history, they were writing a great drama of the mind which they dressed up in the garb of history, and then adapted it to the limited capacity of the uncritical, unthinking masses. You know that every story in the Bible is your story, that when the writers introduce dozens of characters in the same story they are trying to present you with different attributes of the mind that you may employ. You saw it as I took perhaps a dozen or more stories and interpreted them for you. For instance, many people wonder how Jesus, the most gracious, the most loving man in the world, if he be man, could say to his mother, what he is supposed to have said to her as recorded in the second chapter of the Gospel of St. John. Jesus is made to say to his mother,”Woman, what have I to do with thee?” John 2:4. You and I, who are not yet identified with the ideal we serve, would not make such a statement to our mother. Yet here was the embodiment of love saying to his mother, “Woman, what have I to do with thee?” You are Jesus, and your mother is your own consciousness. For consciousness is the cause of all, therefore, it is the great father-mother of all phenomena. You and I are creatures of habit. We get into the habit of accepting as final the evidence of our senses.
Wine is needed for the guests and my senses tell me that there is no wine, and I through habit am about to accept this lack as final.

When I remember that my consciousness is the one and only reality, therefore if I deny the evidence of my senses and assume the consciousness of having sufficient wine, I have in a sense rebuked my mother or the consciousness which suggested lack; and by assuming the consciousness of having what I desire for my guests, wine is produced in a way we do not know. I have just read a note here from a dear friend of mine in the audience. Last Sunday he had an appointment at a church for a wedding; the clock told him he was late, everything told him he was late. He was standing on a street corner waiting for a street car. There was none in sight. He imagined that, instead of being on the street corner, that he was in the church. At that moment a car stopped in front of him. My friend told the driver of his predicament and the driver said to him, “I am not going that way, but I will take you there.” My friend got into the car and was at the church in time for the service. That is applying the law correctly, non-acceptance of the suggestion of lateness. Never accept the suggestion of lack. In this case I say to myself, “What have I to do with thee?” What have I to do with the evidence of my senses? Bring me all the pots and fill them. In other words, I assume that I have wine and all that I desire. Then my dimensionally greater Self inspires in all, the thoughts and the actions which aid the embodiment of my assumption. It is not a man saying to a mother, “Woman what have I to do with thee?” It is every man who knows this law who will say to himself, when his senses suggest lack, “what have I to do with thee. Get behind me.” I will never again listen to a voice like that, because if I do, then I am impregnated by that suggestion and I will bear the fruit of lack. We turn to another story in the Gospel of St. Mark where Jesus is hungry.

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Neville Goddard, Summa Theologica, Manly P Hall, A Course In Miracles

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