Our third interpretation is the story of Isaac and his two sons: Esau and Jacob. The picture is drawn of a blind man being deceived by his second son into giving him the blessing which belonged to his first son. The story stresses the point that the deception was accomplished through the sense of touch.
“And Isaac said unto Jacob, Come near, I pray thee that I may feel thee, my son, whether thou be my very son Esau or not. And Jacob went near unto Isaac his father; and he felt him…. And it came to pass, as soon as Isaac had made an end of blessing Jacob, and Jacob was yet scarce gone out from the presence of Isaac his father, that Esau his brother came in from his hunting.” Gen. 27:21, 30.
This story can be very helpful if you will reenact it now. Again bear in mind that all the characters of the Bible are personifications of abstract ideas and must be fulfilled in the individual man. You are the blind father and both sons.
Isaac is old and blind, and sensing the approach of death, calls his first son Esau a rough hairy boy, and sends him into the woods that he may bring in some venison.
The second son, Jacob, a smooth skin boy, overheard the request of his father. Desiring the birthright of his brother, Jacob, the smooth skinned son, slaughtered one of his father’s flock and skinned it. Then, dressed in the hairy skins of the kid he had slaughtered, he came through subtlety and betrayed his father into believing that he was Esau.
The father said, “Come close my son that I may feel you. I cannot see, but come that I may feel.” Note the stress that is placed upon feeling in this story.
He came close and the father said to him, “The voice is Jacob’s voice, but the hands are the hands of Esau.” And feeling this roughness, the reality of the son Esau, he pronounced the blessing and gave it to Jacob.
You are told in the story that as Isaac pronounced the blessing and Jacob had scarcely gone out from his presence, that his brother Esau came in from his hunting.
This is an important verse. Do not become distressed in our practical approach to it, for as you sit here you, too, are Isaac. This room in which you are seated is your present Esau.
This is the rough or sensibly known world, known by reason of your bodily organs. All of your senses bear witness to the fact that you are here in this room. Everything tells you that you are here, but perhaps you do not want to be here.
You can apply this toward any objective. The room in which you are seated at any time the environment in which you are placed, this is your rough or sensibly known world or son which is personified in the story as Esau. What you would like in place of what you have or are is your smooth skinned state or Jacob, the supplanter.
You do not send your visible world hunting, as so many people do, by denial. By saying it does not exist you make it all the more real. Instead, you simply remove your attention from the region of sensation which at this moment is the room round about you, and you concentrate your attention on that which you want to put in its place, that which you want to make real.
In concentrating on your objective, the secret is to bring it here. You must make elsewhere here and then now imagine that your objective is so close that you can feel it.
Suppose at this very moment I want a piano here in this room. To see a piano in my mind’s eye existing elsewhere does not do it. But to visualize it in this room as though it were here and to put my mental hand upon the piano and to feel it solidly real, is to take that subjective state personified as my second son Jacob and bring it so close that I can feel it.
Isaac is called a blind man. You are blind because you do not see your objective with your bodily organs, you cannot see it with your objective senses. You only perceive it with your mind, but you bring it so close that you can feel it as though it were solidly real now.
When this is done and you lose yourself in its reality and feel it to be real, open your eyes.
When you open your eyes what happens? The room that you had shut out but a moment ago returns from the hunt. You no sooner gave the blessing felt the imaginary state to be real than the objective world, which seemingly was unreal, returns. It does not speak to you with words as recorded of Esau, but the very room round about you tells you by its presence that you have been self-deceived.
It tells you that when you lost yourself in contemplation, feeling that you were now what you wanted to be, feeling that you now possess what you desire to possess, that you were simply deceiving self. Look at this room. It denies that you are elsewhere.
If you know the law, you now say: “Even though your brother came through subtlety and betrayed me and took your birthright, I gave him your blessing and I cannot retract.”
In other words, you remain faithful to this subjective reality and you do not take back from it the power of birth. You gave it the right of birth and it is going to become objective within this world of yours. There is no room in this limited space of yours for two things to occupy the same space at the same time. By making the subjective real it resurrects itself within your world.
Take the idea that you want to embody, and assume that you are already it. Lose yourself in feeling this assumption is solidly real. As you give it this sense of reality, you have given it the blessing which belongs to the objective world, and you do not have to aid its birth any more than you have to aid the birth of a child or a seed you plant in the ground. The seed you plant grows unaided by a man, for it contains within itself all the power and all the plans necessary for self-expression.
You can this night reenact the drama of Isaac blessing his second son and see what happens in the immediate future in your world. Your present environment vanishes, all the circumstances of life change and make way for the coming of that to which you have given your life. As you walk, knowing that you are what you wanted to be, you objectify it without the assistance of another.
Let us go into the Silence.
