Abdullah: The Ethiopian Mystic Mentor of Neville Goddard

Introduction

In the hush of early 1930s Harlem, amidst jazz and renaissance, walked a mystic known simply as Abdullah. Little is recorded of this enigmatic Ethiopian teacher’s earthly details, yet his influence endures through the words of his famed student, Neville Goddard. Neville often spoke reverently of an “Ethiopian rabbi” who taught him truths of imagination and Scripture as no one else could. Abdullah’s story unfolds at the crossroads of Harlem’s metaphysical movement and esoteric spirituality, where an unassuming Black mystic quietly mentored future luminaries. This narrative weaves together the fragments known about Abdullah’s life, the wisdom he imparted, and the cultural currents that carried him. We journey through Neville’s own recollections, historical clues, and scholarly insights – part biography, part legend, and wholly inspirational. In a style echoing The Universe Unveiled, let us step into the mystical Harlem of a century past, where an Ethiopian sage revealed the creative powers of the mind.

Watch this powerful deep dive into Abdullah, Neville Goddard’s Ethiopian mystic mentor, and discover how his hidden teachings shaped modern manifestation

🎧 Discover Abdullah—the Ethiopian mystic who mentored Neville Goddard and changed manifestation history. This episode unveils his secrets, teachings, and legacy.

A Mystic in Harlem: The Life and Legend of Abdullah

Abdullah’s biography is shrouded in mystery, surviving mainly in anecdotes. Neville Goddard described him as a man “born…in Ethiopia,” a Black Jew by faith who had emigrated to New York. Living on West 72nd Street in Manhattan, Abdullah cut an impressive figure – “black as the ace of spades,” Neville said, proud of his African heritage and unwilling to be called anything but a black man as God made him. He often wore a turban and was versed in Hebrew and Kaballah, earning him the affectionate title of the “Ethiopian Rabbi.” It was said that Abdullah could sit undisturbed even in segregated venues, emanating an aura of sovereignty that commanded respect in an age of prejudice. This self-contained power would become a hallmark of his teachings – that external circumstances bow to the mind.

Abdullah’s arrival in New York placed him amid Harlem’s vibrant spiritual scene. Though the exact dates are uncertain, it’s believed he was already an established teacher by the late 1920s. Some historical researchers suggest that “Abdullah” may in fact have been a man named Arnold Josiah Ford, a Barbadian-born Black rabbi active in Harlem at that time. Ford led a Black Jewish synagogue, studied Hebrew, and even wore a turban – uncanny parallels to Neville’s mentor. Arnold Ford emigrated to Ethiopia in 1930 and died there in 1935, which complicates the timeline of Abdullah training Neville until 1936. It is possible that Neville embellished or composited Abdullah’s character from multiple figures – indeed, he fondly called him “Ab,” meaning father, hinting at a symbolic father-mentor role. Ultimately, whoever Abdullah truly was, Neville insisted he was very real. When they first met in 1931, Abdullah greeted Neville like a destined friend: “Neville, you are six months late,” he smiled, explaining that “the brothers” had told him Neville would come. This fateful meeting in a Harlem lecture hall marked the beginning of a profound mentorship.

A Narrative of the First Meeting

Neville, then a struggling young dancer, had been dragging his feet to meet this reputed mystic. A Catholic priest friend had urged him to hear Abdullah speak, but Neville admits he “postponed going” because he thought the priest “almost a moron” in worldly matters. When Neville finally attended Abdullah’s talk, the elderly teacher approached him directly afterwards, calling him by name – to the astonishment of Neville who had never met him. “Oh yes you do [know me], but you have forgotten,” Abdullah cryptically replied when Neville protested their strangerhood. The teacher claimed they had known each other in a distant past: “We were together in China thousands of years ago, but you promised to forget in order to play the part you must play now”. Such an otherworldly proclamation set the tone for Neville’s apprenticeship – it was a relationship that seemed ordained beyond this lifetime. Although Neville himself could not recall that alleged past, one of his students years later eerily confirmed the vision, saying she saw Neville on stage “as an ancient Chinese philosopher” guiding her in a dream – a vision that uncannily matched Abdullah’s tale. These mystical flourishes might be taken figuratively, but they imbued Neville’s encounter with Abdullah with the sheen of cosmic destiny. In Abdullah, Neville found not just a teacher of techniques, but a doorway to an ageless wisdom tradition.

“Live as Though You Are There”: Abdullah’s Teaching and Mentorship

Abdullah’s teaching style was rich in drama yet grounded in simple truth. Neville frequently recounted how Abdullah taught him the The Law of Assumption– the principle that one must assume the feeling of the wish fulfilled in order to realize it. One famous lesson took place in winter of 1933, when Neville desperately longed to sail home to Barbados for Christmas but had no money. Hearing this, Abdullah gave a seemingly outrageous instruction: “You are in Barbados,” he declared matter-of-factly. Neville, standing in cold New York, was baffled – but Abdullah refused to entertain any doubts. If Neville wanted to be in Barbados, then in Imagination he already was there. Abdullah insisted Neville sleep in Barbados each night – not physically but in his mind’s eye – and view the world from Barbados as if it were true. “If you see the world from Barbados, then you have to be in Barbados,” he explained, reminding Neville that imagination creates reality and will find a way to bridge the gap.

Neville tried to follow this guidance, but as weeks passed with no sign of passage, he grew anxious. Each time Neville voiced worry, Abdullah remained unmoved. In late November Neville said, “Ab, I am no nearer Barbados,” to which Abdullah retorted simply: “You are in Barbados.” He then turned his back and slammed the door of his bedroom, pointedly ending the conversation. Abdullah’s dramatic door-slam was his way of teaching faith: if Neville truly “slept” in Barbados in imagination, no power on earth could stop him from getting there. Sure enough, days before Christmas, Neville unexpectedly received passage – his brother in Barbados sent a ticket and money out of the blue. The last outbound ship was leaving New York on December 6, and Neville got on it just in time. Initially the ticket was third-class, but Abdullah had foreseen first-class. When Neville told him of the third-class berth, Abdullah rebuked: “Who told you you’re going third class? … You went first class. You are already in Barbados.” Then he shut the door again. True to those words, a first-class cancellation came through and Neville was upgraded before departure. Neville did sail first-class to Barbados, just as Abdullah unflinchingly “saw” in imagination.

The Lesson of Faith and “Dying” to Old Self

Abdullah’s unwavering confidence in the creative law left a deep imprint on Neville. “Abdullah taught me the importance of remaining faithful to an idea and not compromising,” Neville recalled. Even when Neville wavered, Abdullah held the vision of Neville’s wish fulfilled without flinching. This was more than positive thinking – it was a demonstration of what Neville would later call “living in the end.” By persisting in the assumption that Neville already was where he wanted to be, Abdullah showed him how imagination triumphs over facts. The Barbados story became Neville’s template for teaching the Law. As he famously summarized: “It is not what you want that you attract; you attract what you believe to be true.”

When Neville returned from Barbados, Abdullah greeted him with another cryptic lesson: “You will have died before you come back.” Indeed, Neville’s old self – a frustrated, impoverished man – had been left behind. In Barbados, Neville experienced a rebirth of perspective. He had been a strict vegetarian and teetotaler for years (even while his family ran a grocery business selling meat and alcohol). On the voyage home, Neville abandoned that ascetic discipline – enjoying wine, meat, and life’s pleasures again. “He was right – I died,” Neville quipped, meaning the old state of consciousness had died. Abdullah spoke in such symbolic language, often without explanation, letting Neville discern the meaning later. Through experience, Neville learned what Abdullah intended: that one’s state of consciousness must die and be reborn to manifest a new reality.

Teaching Scripture and Personal Sovereignty

Though Abdullah is best known for teaching “the Law” (the mechanics of manifestation), he was equally a scholar of mystical scripture. Neville said of Abdullah, “He understood the Bible as few men that I ever met understood it”. Under Abdullah’s tutelage, Neville spent five years in intensive study of Hebrew, the Kabbalah, and biblical symbolism. Abdullah would hold small gatherings – “no more than a dozen or twenty of us” – in which he taught Hebrew and esoteric interpretation of the Old and New Testament. He treated the Bible not as secular history but as a psychological drama occurring in the individual. Neville recounted how Abdullah once took him to see a movie (The Count of Monte Cristo) and then asked him to interpret it. When Neville managed to draw out a metaphysical lesson from the film, Abdullah was overjoyed – everything in life, he showed, teaches the same truth if one has eyes to see. Abdullah’s approach to scripture was deeply symbolic. “There is nothing but God in the world,” he would say, meaning all events and characters reflect states of consciousness within us. This radical interpretation later bore fruit in Neville’s doctrine that “the Bible has no reference to any person who ever existed” but is all about one’s own consciousness.

Crucially, Abdullah instilled in Neville a sense of personal sovereignty over his life. “Abdullah taught Neville that there was no cause outside of the arrangement of his own mind,” one account notes plainly. In other words, mind is the only reality, and external circumstances are projections of one’s inner state. This idea was liberating and empowering – especially coming from a Black man in a segregated era who himself defied societal limitations. Abdullah’s very demeanor was a lesson: he carried himself with the dignity of one who answers only to the Highest within. Neville remembered him as utterly confident in the power of God (Imagination) in man, never seeking pity or validation from the “world of Caesar.” When Neville later taught that “Man moves in a world that is nothing more or less than his consciousness objectified”, he was echoing Abdullah’s fundamental lesson.

In summary, Abdullah’s mentorship of Neville blended tough love with profound wisdom. He could be blunt – even brusque – in cutting off Neville’s doubts, yet he was infinitely patient in teaching the deeper mysteries. Under Abdullah, Neville learned how to pray with imagination rather than supplication, how to interpret dreams and scripture, and how to stand autonomous, knowing “I AM” is the operant power. Years later, Neville would say that if he had to credit any person as his teacher, it would be Abdullah. The seeds Abdullah planted blossomed into Neville’s own spiritual philosophy, which would go on to inspire countless others.

Harlem Renaissance Spiritual Currents: Black Mystics and Metaphysical Movements

Abdullah’s story emerges from the rich soil of Harlem’s early 20th-century spiritual scene. During the Harlem Renaissance (1920s–1930s), uptown Manhattan was not only a center of Black arts and literature, but also a hotbed of religious and metaphysical exploration. Harlem housed black nationalist churches, Muslim and Hebrew Israelite congregations, Masonic lodges, and New Thought study groups – a whole universe of esoteric and alternative spirituality flourished parallel to the jazz clubs. Abdullah, the Ethiopian mystic, stood at a unique intersection of these currents. He has been linked to the movement of Black Judaism and Ethiopianism, which taught that African Americans were of ancient Israelite descent with a proud spiritual heritage. This movement, championed by figures like Rabbi Arnold Josiah Ford and others, upheld Ethiopia as a symbol of Black pride and biblical destiny. They established synagogues in Harlem and welcomed seekers interested in Hebrew wisdom. It’s recorded that Arnold Ford – the very man suspected by some to be “Abdullah” – studied Hebrew with immigrant rabbis and communicated Jewish mystical teachings within the Ethiopianist circles. Such details resonate strongly with Neville’s account of learning Hebrew and Kabbalah from Abdullah.

The Harlem metaphysical milieu also connected with broader New Thought and mind-power movements in America. Notably, Marcus Garvey’s UNIA (Universal Negro Improvement Association) had ties to New Thought; Garvey’s speeches often invoked mental empowerment and affirmations. Arnold Josiah Ford, who was Garvey’s musical director, imbued UNIA ceremonies with Ethiopian hymns and likely shared ideas about mental healing and God’s power to alter material circumstances. Historian Jill Watts observed that Ethiopianism contained “an element of mind-power… material circumstances could be altered through God’s power” – paralleling New Thought tenets. Abdullah’s teachings on imagining a new reality fit right into this intellectual climate. It’s easy to picture Abdullah attending gatherings where scripture was discussed alongside ideas from Christian Science, Theosophy, or Unity Church, all popular in New York then.

Importantly, Abdullah represents the often-underappreciated role of Black mystics in American metaphysical history. In an era when mainstream New Thought leaders (like Florence Scovel Shinn or Norman Vincent Peale) were white, a Black teacher quietly mentored two of the movement’s future stars (Neville and possibly Joseph Murphy). Within segregated America, metaphysical study groups were a rare space where minds could meet across color lines – Neville, a white West Indian, became the devoted student of Abdullah, a Black man from Africa, at a time when such an arrangement was extraordinary. This speaks to the unifying power of mystical truth: the search for God and self transcended societal divisions. Abdullah’s presence in Harlem also highlights how the Harlem Renaissance embraced spiritual rebirth along with cultural flowering. The same era that birthed jazz poets and painters also nurtured prophets and sages. Black Harlem embraced leaders like Father Divine (who proclaimed his divinity and preached prosperity theology), Noble Drew Ali (who founded the Moorish Science Temple blending Islam and metaphysics), and Abdullah, the Ethiopian Rabbi teaching esoteric Bible lore. These figures offered Black Americans new visions of identity – not as subjugated people, but as descendants of ancient sages, as divine beings with creative power. Abdullah in particular taught personal empowerment at the most fundamental level: change your conception of yourself and your world changes accordingly. Such teachings were quietly radical in uplifting a community’s mindset from limitation to possibility.

From a scholarly perspective, Abdullah can be seen as part of a lineage of African diasporic mysticism that left few written records but significant impact. Because Abdullah did not write books or have an organization, his legacy survives through his students. Yet the “hidden master” narrative around him has itself inspired intrigue. The idea of a wise mentor from an “exotic” land is reminiscent of earlier occult stories (Madame Blavatsky spoke of hidden adepts in the East guiding her). Mitch Horowitz, a historian of esoterica, notes that Neville’s story of being trained by a turbaned adept in New York had precedent and also fueled later myths (even Carlos Castaneda showed fascination with Neville’s “Abdullah” legend as he crafted his own Don Juan tales). So Abdullah occupies a kind of folkloric spot in metaphysical lore – a real person, by all accounts, but also a symbol of the “Master” who appears when the seeker is ready. In early 20th-century Black spiritual movements, he stands out as a rare example of a Black master-teacher acknowledged by non-Black disciples. His influence suggests that the Harlem Renaissance’s legacy is not only artistic or political, but also deeply spiritual. Abdullah’s teachings helped sow the seeds of what would become a global New Age fascination with manifestation and the law of attraction. It all germinated in the rich cultural soil of interwar Harlem, under the guidance of a wise Ethiopian mystic.

A Link in the Chain: Abdullah’s Connection to Joseph Murphy and Others

Abdullah’s influence was not confined to Neville Goddard. Dr. Joseph Murphy, another giant of New Thought literature, also crossed paths with Abdullah in New York. Murphy is best known as the author of The Power of Your Subconscious Mind (1963), but back in the 1920s he was an Irish immigrant searching for spiritual wisdom. According to an interview Murphy gave late in life, “when living in New York, Murphy met Professor Abdullah, a black Jew from Israel, who knew all the intricate symbolic details of the Old and New Testaments. This meeting was one of the most defining episodes of Murphy’s spiritual evolution.”. Upon first meeting Murphy, Abdullah demonstrated uncanny insight: he told Murphy flatly that he was one of six children, not five – even though Murphy himself believed he was from a family of five. Murphy later asked his mother and discovered a hidden truth: there had indeed been a sixth sibling – a baby who died at birth and was never spoken of. This kind of intuitive revelation amazed Murphy and confirmed Abdullah’s mystical attunement.

Murphy’s account shows that Abdullah taught him as well, likely in the mid-1920s or early 1930s. He describes Abdullah as a “professor” and master of biblical symbolism, suggesting Murphy may have attended Abdullah’s classes on scripture. In fact, there is a hint that Abdullah had a broader reputation: Murphy’s interview (with Bernard Cantin, 1981) even claims Abdullah had taught Hebrew at Cambridge University in England prior to coming to America. While that detail remains unverified, it speaks to the aura of erudition around Abdullah. Joseph Murphy credited Abdullah with sharing “the secrets of mental power” that later shaped Murphy’s own emphasis on the subconscious mind. Murphy focused more on affirmations, prayer, and the subconscious in a slightly different way than Neville’s creative imagination, but the core idea – mind controls reality – was something he and Neville both drew from Abdullah’s tutelage.

Were there other students of Abdullah? It’s very possible. Neville mentioned that in Abdullah’s meetings there were a dozen or more attendees, so a small circle in Harlem received his teachings. Unfortunately, most of their names are lost to history. Some speculate that Claude Alexander, a.k.a. Black Herman (a famous Black stage magician and occultist of Harlem in the 1920s), or Rev. Ike (a later prosperity preacher) could have been indirectly influenced by the same currents Abdullah was part of – though direct links are tenuous. What we do know is that Abdullah stood as a mentor figure connecting key personalities: Neville Goddard went on to develop a distinctive mystical Christianity; Joseph Murphy became a leading popularizer of subconscious programming; and both men quietly acknowledged the Black mystic who helped set them on their paths. This cross-pollination highlights that early 20th-century metaphysical circles were interconnected. It also suggests that Abdullah was held in esteem by serious seekers of diverse backgrounds.

It’s intriguing to consider whether Abdullah himself had a teacher or belonged to an order. Given his Ethiopian and Jewish roots, one might guess he was influenced by Ethiopian Orthodox mysticism or the Kabbalistic schools of Judaism. Harlem in the 1910s-20s had contacts with Middle Eastern and African religious scholars – for instance, some of the Black Jews corresponded with rabbis in Ethiopia and Israel. If Abdullah was indeed Arnold Josiah Ford or an associate, he might have learned from rabbinical teachers or Garveyite esotericists. Neville once noted that “the brothers told me you were coming” when Abdullah greeted him, implying Abdullah was part of a network or fraternity of mystics. This could have been a poetic flourish, but it tantalizes with the idea that Abdullah represented one cell in a larger esoteric brotherhood spanning continents. Such speculation must be labeled as just that – speculative – since no concrete evidence of Abdullah’s membership in a specific group has surfaced. What remains clear is that by the time Abdullah was teaching in New York, he was a seasoned adept in his own right, ready to pass the torch to the next generation of metaphysical teachers.

Imagination, Assumption, and Inner Mastery: Principles Abdullah Imparted

Abdullah’s legacy lives on most directly in the core spiritual principles he taught. Here we distill the key themes and how they influenced modern metaphysical thought:

• The Power of Imagination as God: Abdullah impressed upon Neville that the human imagination is none other than God in action – “the Eternal Body of the Lord Jesus Christ,” as Neville later phrased it. Abdullah taught that all reality is rooted in consciousness; there is no creator outside the mind of man. This idea shattered Neville’s former religious notions and “came as quite a shock”, but it set him free from seeing God as distant. Under Abdullah’s guidance, Neville realized that “I AM” (awareness of being) is the one and only power that projects the world. This principle of inner divinity is a cornerstone of Neville’s philosophy and echoes mystical teachings worldwide. Abdullah, having both Judaic and Christian mystical background, likely drew from the Kabbalistic concept of the creative Word and the “I AM” name of God (YHWH), and conveyed to Neville that God dwells within as our imagination.
• Assumption and Living in the End: Perhaps Abdullah’s most famous lesson is the Law of Assumption – the requirement to assume the feeling of the wish fulfilled. By repeatedly telling Neville “You are in Barbados” when he was physically in New York, Abdullah was training him to live from the end state. The principle: assume it real, now, and your outer world will fall in line. Abdullah brooked no contradiction to the assumption. This taught Neville the faithful persistence needed to manifest. Neville encapsulated this as “imagining creates reality” and “it is not what you want, but what you feel to be true that matters.” Abdullah’s influence is directly evident in Neville’s later instruction: “Claim yourself to be that which you seek… persist in that assumption and it will harden into fact.” Many modern New Thought and “law of attraction” teachings, including popular works like The Secret, owe a debt to this principle that Abdullah imparted – that belief and feeling create circumstances.
• Scriptural Reinterpretation (Inner Meaning of Scripture): Trained by Abdullah, Neville began to read the Bible as an allegory of the human psyche rather than a record of external events. For instance, Abdullah would ask Neville to interpret chapters like John 14 in a metaphysical way. Neville learned to see characters like Moses, Jesus, Judas, etc., as states of consciousness or faculties within oneself. Abdullah’s Hebraic knowledge gave Neville access to original biblical languages; Neville later often explained the Hebrew roots of key words to unlock deeper meaning (a clear sign of Abdullah’s influence, since Neville had no formal college education). One of the greatest gifts Abdullah gave Neville was this hermeneutic key – a way to unlock the Bible as an inner textbook. This transformed Neville’s teaching and has influenced generations of spiritual seekers to find psychological depth in scripture, rather than literal history. Abdullah’s emphasis on scripture also kept Neville grounded in a lineage of esoteric Christianity, distinguishing him from secular self-help gurus. The idea that “all the stories of the Bible unfold in the mind of the individual man” comes straight from the foundation Abdullah laid.
• Personal Sovereignty and the Causation of Mind: A critical principle Abdullah lived and taught was that nothing external has any power over the individual – only one’s own consciousness does. “There is no cause outside of the arrangement of your own mind,” he drilled into Neville. This means complete personal responsibility for one’s life experiences. It also means freedom: change your mind’s arrangement (your assumptions and beliefs), and you change the world that you experience. This principle of inner causation gave Neville the confidence to overcome life’s obstacles, whether it was poverty, career stagnation, or even being drafted into war (Neville famously used imaginal power to obtain an honorable discharge in WWII, another feat he indirectly credits to Abdullah’s teaching of mental sovereignty). For Abdullah, who as a Black man faced racial barriers, this principle was likely a source of resilience – he refused to accept that outer social conditions could define him. Instead, he defined himself from within, and taught his pupils to do the same. In modern terms, this is the essence of self-concept as destiny.
• Faith and Unseen Reality: Abdullah embodied a kind of stoic mysticism – he had unshakeable faith in the unseen. By slamming the door on Neville’s doubts, he demonstrated that one must deny the evidence of the senses when it contradicts the inner vision. This principle – that the unseen assumption is more real than the seen transient circumstances – is a cornerstone of metaphysical practice. Abdullah might have framed it in biblical terms: “When you pray, believe that you have received it, and you shall have it” (Mark 11:24). He certainly gave Neville a living example of such belief. Many of Neville’s later aphorisms (“Feeling is the Secret,” “Freedom comes from faith in the reality of your assumption,” etc.) are essentially Abdullah’s philosophy distilled. Abdullah taught that faith is loyalty to the unseen reality – a lesson as old as the mystics of every tradition, yet ever fresh when demonstrated in a New York apartment by an old sage refusing to budge from his conviction.

In sum, Abdullah’s teachings can be seen as a fusion of mystical traditions (Jewish Kabbalah, Christian Gnosis, New Thought) delivered in practical, experiential terms. His influence popularized ideas that were once confined to mystery schools. Through Neville and Murphy, concepts like creative visualization, mental causation, and the God-Self within spread into mass consciousness, albeit sometimes in diluted form. To this day, whenever someone practices the “law of assumption” or affirms the “I AM” in meditation, they are partaking in a lineage that runs back through Neville to Abdullah and beyond. Abdullah’s role is like a hidden catalyst in that chain – little known, but critical.

Frequently Asked Questions (FAQ)

Q: Was Abdullah a real historical person? Who was he really?
A: Yes, Abdullah was a real person – a mentor to Neville Goddard and others in early 1930s New York. Neville described him as an Ethiopian-born Black man of Jewish faith. The full identity of Abdullah remains something of a mystery. Neville never recorded his last name. Some scholars, like Mitch Horowitz, have theorized that Abdullah might have been Rabbi Arnold Josiah Ford, a Black Jewish leader from Barbados who lived in Harlem and taught Hebrew mysticism. Ford’s life (1877–1935) parallels much of Abdullah’s profile – an Ethiopian (by ideology) rabbi with a turban, active in Harlem’s spiritual scene. However, Ford left for Ethiopia in 1931, so if Abdullah was Ford, Neville’s five-year tutelage timeline doesn’t fully match. It’s possible Neville adjusted dates, or that “Abdullah” was a composite of teachers (Neville hinted “Ab” was like abba, father, possibly a symbolic figure). Joseph Murphy’s testimony supports that Abdullah was indeed a singular person – Murphy met the same Abdullah independently, indicating Abdullah was not Neville’s invention. In short, Abdullah was very real, but his civil identity isn’t conclusively documented. We know him mostly through the eyes of his students and a handful of clues.

Q: How did Neville Goddard meet Abdullah?
A: Neville first met Abdullah in 1931 in New York City. A Catholic priest friend had recommended Neville attend Abdullah’s lectures, but Neville delayed for months out of skepticism. When Neville finally showed up at a talk, Abdullah approached him afterwards and greeted him by name: “Neville, you are six months late.” Neville was stunned, having never met him before. Abdullah explained that mutual “brothers” (likely in a mystical fraternity) had foreseen Neville’s arrival. This uncanny introduction – including Abdullah’s claim that he and Neville knew each other in a past life in China – convinced Neville he had found an extraordinary teacher. After that, Neville became Abdullah’s student for five years, studying scripture and mysticism under him. Neville often affectionately called him “my old friend Ab.”

Q: What exactly did Abdullah teach Neville Goddard?
A: Abdullah taught Neville two main things: (1) The “Law,” or the art of creative imagination to manifest desires; and (2) the deeper spiritual meaning of Scriptures. In practice, Abdullah drilled Neville in living from the end result (Law of Assumption). The famous example is Abdullah insisting Neville imagine being in Barbados, which led to Neville’s physical voyage there against all odds. Abdullah showed Neville how feeling and belief are the substance that materializes events. Alongside that, Abdullah gave Neville a foundation in esoteric biblical knowledge – teaching him Hebrew, interpreting biblical passages metaphysically, and conveying that the Bible is essentially about the inner man, not historical figures. Abdullah also imparted general mystical principles: the unity of God and man (“I AM”), reincarnation/past-life hints, and personal empowerment. In Neville’s words, Abdullah “taught me scripture as no one else could” and instilled absolute faith in the God within. Practically, Neville learned specific techniques like imaginal scenes, revision of past events, and nocturnal visualization from Abdullah’s examples (though Neville systematized these more in his own lectures later).

Q: Did Abdullah influence Neville’s later mystical teachings about “The Promise” (spiritual awakening)?
A: Indirectly. Abdullah’s focus with Neville was on “the Law” (achieving objectives through imagination). Neville distinguishes this from “the Promise,” which refers to the mystical realization of oneness with God (symbolized by biblical promises of Christ) – a theme Neville emphasized in his last decade of teaching (1960s). Abdullah did not explicitly teach Neville “the Promise” in the lectures Neville recounts; Neville discovered those experiences (like the “birth from within” vision) on his own in 1959. However, Abdullah laid the groundwork by turning Neville inward and teaching him scriptural symbolism, which later helped Neville interpret his mystical experiences. Abdullah’s teaching that “God became man that man may become God” and that the Bible is a psychological journey certainly paved the way. So while Abdullah might not have talked to Neville about specific mystical fulfillments (e.g. the promise of salvation), he gave Neville the keys – intense faith, knowledge of Self, and scriptural insight – that eventually unlocked those realizations. Neville remained forever grateful, saying “he understood the Law, not the Promise”, implying Abdullah’s role was to help him master earthly manifestation, after which Neville could rise to the next level of understanding on his own.

Q: How did Abdullah’s teachings compare to Joseph Murphy’s approach?
A: Abdullah’s core teachings on the mind’s power underlie both Neville’s and Joseph Murphy’s philosophies, but their styles differed. Neville, guided by Abdullah, stressed imagination and the feeling of the wish fulfilled as the creative force. Joseph Murphy, who also learned from Abdullah, later emphasized the subconscious mind and affirmative prayer. Murphy’s method involved affirmations, hypnosis, and positive suggestions to the subconscious (he was influenced by hypnotist Émile Coué as well). But fundamentally, Murphy’s principle that the subconscious mind brings to pass whatever you impress upon it with belief is harmonious with Abdullah’s Law of Assumption (impressing the feeling of the fulfilled desire upon oneself). Murphy focused a bit more on traditional prayer techniques and quoting scripture in a conventional way, whereas Neville (and implicitly Abdullah) took a more mystical interpretation of scripture. Both men were interested in healing, prosperity, and psychological well-being through spiritual means. It’s noted that Murphy regarded his meeting with Abdullah as pivotal and learned “mental transmutation” from him. One could say Neville carried forward Abdullah’s legacy in a mystical, visionary style, while Murphy carried it in a psychological, methodical style – two branches from the same root.

Q: Why did Abdullah slam the door on Neville, and what does that tell us?
A: The door-slam is one of Abdullah’s memorable teaching tactics. When Neville doubted – saying “I’m no nearer to my goal” – Abdullah effectively said discussion over, by turning away and shutting his door. This abrupt gesture was a deliberate lesson in faith and not “digging up the seed.” Abdullah was showing that once you have assumed a state in imagination, you must not keep looking for signs or debating “how” – doing so only shows disbelief. By literally closing the door on Neville’s questions, Abdullah forced Neville to either trust the process or give up. It was tough love: commit fully or don’t waste energy waffling. Neville later understood that Abdullah wanted him to persist confidently. The door slam also symbolized Abdullah’s certainty – to him, the matter was settled in the unseen, so any further talk was irrelevant. This teaches us that when using the Law of Assumption, one should mentally “close the door” on doubt. Many students of Neville have taken this story to heart, coining the term “Abdullah’d” for when you decisively drop worry and stand firm in the imagined end. It exemplifies Abdullah’s somewhat spartan teaching style – he wasn’t there to coddle Neville’s human anxieties but to elevate him to a higher level of knowing.

Q: What is Abdullah’s significance in the context of Black spiritual teachers?
A: Abdullah holds a special, if under-acknowledged, place among early 20th-century Black mystics. At a time when African-American spiritual leaders were forging new religious identities (Black Hebrews, Black Muslims, etc.), Abdullah was teaching a universal metaphysics that transcended race while still proudly embracing his heritage. He was, by Neville’s account, very proud to be black and demanded respect as such. This in itself was empowering in an era of pervasive racism. Culturally, Abdullah and figures like him (e.g. Arnold J. Ford, Wentworth A. Matthew, and other Harlem esoteric teachers) provided Black seekers with access to ancient wisdom (Hebrew and Egyptian lore) and modern empowerment (New Thought), thereby bridging ancestral heritage with personal empowerment. Abdullah’s work also quietly undermined racial barriers – he became the mentor of a white man (Neville), flipping the script on who could be a spiritual authority. In broader American metaphysical movements, Abdullah’s role signifies that not all wisdom flowed from the usual Euro-American sources; there were hidden contributions by people of color. Today, as more historical research shines light on Black esotericists, Abdullah is being recognized as part of that lineage of African-descended teachers who kept esoteric knowledge alive in their communities. His legacy, though mainly carried on through non-Black pupils, ultimately contributes to a more inclusive picture of New Thought and mystical spirituality.

Q: Are there any writings or books by Abdullah himself?
A: As far as known, Abdullah did not leave behind any published writings. We don’t have books or essays penned by him. What we know of his words comes second-hand: through Neville’s lecture transcripts (Neville frequently retold Abdullah’s dialogues and lessons) and through accounts like Joseph Murphy’s interviews. Neville’s 1948 lectures “The Law and The Promise” (though actually a 1961 book) and others like “A Lesson in Scripture” contain some direct quotes from Abdullah. For example, the line “If you are in Barbados, you cannot discuss the means of getting to Barbados” is Abdullah’s, preserved in Neville’s lecture. In recent years, a few authors have compiled Abdullah’s teachings as gleaned from Neville and Murphy; for instance, there are self-published books titled Abdullah, The Ethiopian Mystic or series like The Abdullah Lessons, which gather these anecdotes (but again, they are secondary sources). One historical letter or document that might have been in Abdullah’s own hand has not surfaced publicly. It’s possible he wrote letters or lesson notes for private use, but none are in circulation. Therefore, to “read Abdullah,” one must read Neville Goddard’s talks from the mid-20th century and the Murphy-Cantin interviews. Abdullah’s voice lives on in those recollections, even if he left no personal manuscript. In a sense, his book was the living hearts and minds of his students – an oral tradition like the mystics of old.

Q: How can I learn more about Abdullah and his teachings?
A: Start with Neville Goddard’s materials. Neville’s lectures and books often mention Abdullah, especially when Neville explains how he learned the principles. Key lectures include “The Law”, “A Lesson in Scripture”, “I Remember When”, and “Changing the Feeling of I,” among others – these contain stories of Abdullah. You can find free Neville Goddard lecture transcripts online in archives. Neville’s book The Law and The Promise (1961) is mostly testimonies of others applying the law, but in lectures Neville occasionally prefaces it with the Barbados story. Joseph Murphy’s book The Power of Your Subconscious Mind doesn’t mention Abdullah by name, but Murphy’s ideas were influenced by him. For a historical perspective, you might read scholarly works on Black spiritual movements: for example, Howard Brotz’s The Black Jews of Harlem or Jill Watts’s writings on Father Divine and others, which contextualize the environment in which someone like Abdullah operated.

There are also modern commentaries and articles: Mitch Horowitz’s article “The Greatest Philosopher You’ve Never Heard Of” digs into evidence for Abdullah’s identity and influence. Online communities (like forums or subreddits on Neville Goddard) have threads discussing Abdullah, where people share sourced quotes and speculations. Keep an open mind and remember that part of Abdullah’s mystique is that he remains somewhat hidden – fittingly for a man who taught Neville the value of the unseen. By studying Neville and applying the principles, many feel they come to know Abdullah in the spirit. Neville once said of Abdullah, “He is not a man, he is a spirit” – implying his true identity was beyond the physical. In the end, the best way to honor Abdullah is to practice what he taught: test the creative power within yourself, and, as Abdullah might say, “go and tell no one, only show the results.”

Timeline: Key Moments in Abdullah’s Story

• c. 1870s–1880s: Abdullah is born (purportedly in Ethiopia). Historical note: If Abdullah was Arnold Josiah Ford, he was born 1877 in Barbados. Either way, he emerges from the African diaspora with a rich cultural heritage (Ethiopian/Babylonian Judaism).
• 1900s–1920s: Abdullah (under whatever name) immigrates to the United States and eventually settles in Harlem, New York City. He immerses in Harlem’s religious and intellectual life, possibly teaching and studying within Black Jewish congregations. If Arnold Ford, he co-led Harlem’s Black synagogue and was active in Marcus Garvey’s movement during the 1910s–20s.
• Late 1920s: Joseph Murphy arrives in New York (from Ireland) and encounters Abdullah. Abdullah astounds Murphy with his scriptural mastery and psychic insight (revealing Murphy’s hidden sibling). Murphy counts this meeting as formative for his spiritual understanding. (Murphy later moves to Los Angeles in the mid-1930s.)
• 1931: Neville Goddard meets Abdullah in New York. Abdullah greets Neville: “You are six months late,” initiating their guru–student relationship. Neville, then 26 years old, begins studies under Abdullah, learning Hebrew, Kaballah, and the “Law.” Abdullah likely has small weekly classes or lectures in his apartment or a rented room.
• Winter 1933: Abdullah teaches Neville the Barbados lesson in creative imagination. From October to December, Abdullah guides Neville to live in assumption of being in Barbados. Neville manifests a trip home, verifying for himself the truth of Abdullah’s method. Abdullah’s famous quotes “You are in Barbados” and “Who told you you are going third class?” come from this time.
• 1933–1936: Neville continues to study with Abdullah for approximately five years in total. During this period, Neville’s first marriage ends and he experiences personal transformation (the “death” of the old Neville after Barbados). Abdullah likely continues teaching Neville and others various lessons – e.g. interpreting literature and film symbolically (Neville’s Monte Cristo interpretation event) and reinforcing advanced scriptural insights.
• 1936: Neville feels a call to step out on his own. This is around the time he gives his first lectures independent of Abdullah’s circle. Neville would later marry a second time and start formulating his teachings for the public. There is no specific account of Abdullah’s reaction, but presumably by 1936 Neville’s apprenticeship under Abdullah formally or informally ended. (If Abdullah was a composite or symbolic, Neville might have simply grown beyond needing a physical teacher.)
• Mid-1930s: Abdullah’s later years are not documented. If we follow the Arnold Ford theory, Abdullah may have left NYC in 1931 to live in Ethiopia, where “he passed in 1935”. If Abdullah was another individual, he could have remained in New York longer. Some accounts imply Abdullah died before Neville began teaching widely, but Neville never mentioned Abdullah after the 1940s in present tense. It’s likely Abdullah was no longer alive by the 1940s. Neville sometimes spoke of Abdullah’s wisdom in nostalgic terms by the 1950s–60s.
• 1939: Neville publishes his first book, At Your Command, which contains the distilled essence of Abdullah’s teachings on imagining one’s desire fulfilled. It is essentially Neville’s own words, but one can sense Abdullah’s influence between the lines.
• 1940s–1960s: Neville Goddard, now a prominent lecturer, frequently recounts stories of Abdullah in his talks, preserving Abdullah’s legacy for future generations. For example, Neville’s 1948 lectures (“Lesson in Scripture,” “The Coin of Heaven,” etc.) and 1950s Q&A sessions refer to Abdullah’s sayings. In a 1964 lecture “The One Greater Than John,” Neville even attributes to Abdullah a kind of spiritual stature akin to John the Baptist in his life – the forerunner who showed Neville the Law before Neville experienced the Promise.
• 1980–1981: Shortly before his death, Joseph Murphy gives interviews (to Bernard Cantin) in which he speaks about Abdullah, recounting their meeting and Abdullah’s uncanny knowledge. These interviews, published later in French, bring Abdullah’s name back into discussion among New Thought historians.
• 2000s–2020s: Growing interest in Neville Goddard on the internet leads to renewed fascination with Abdullah. Researchers and authors (e.g. Mitch Horowitz in 2017–2020) write about Abdullah, attempting to piece together his identity and significance. Abdullah features in YouTube lectures, blogs, and even fictionalized accounts. He is sometimes dubbed “the Black mystic who taught the Law of Attraction.” In spiritual forums, people cite Abdullah’s maxims (“No one to change but self,” “You are already that which you want to be”) as foundational truths. Thus, long after his death, Abdullah becomes an almost legendary figure – the once-hidden teacher whose impact is finally being recognized in the broader story of metaphysics.

(Note: Dates marked with c. are approximate or inferred, as exact records for Abdullah are scarce. The timeline blends what is known from Neville’s testimony with historical data from research on figures like Arnold Ford.)

Resources and Further Reading

• Neville Goddard’s Lectures and Books: Primary sources for Abdullah’s teachings as conveyed to Neville. Notable lectures include “A Lesson in Scripture” (describes Neville’s first meeting with Abdullah), “The Law” (Barbados story in detail), “I Am All Imagination” and “Changing the Feeling of I” (where Neville calls Abdullah his teacher of five years and shares Abdullah’s description). Neville’s book The Law and The Promise (1961) has a preface mentioning how assumptions become reality, inspired by early lessons from Abdullah. Many of these lectures are available free online or compiled in Neville’s collected works.
• Joseph Murphy’s Interviews (1980, Bernard Cantin): Published in French as Joseph Murphy se raconte..., these provide Murphy’s personal anecdotes of meeting Abdullah. An English summary is found in Mitch Horowitz’s article and Reddit translations. Also, Murphy’s wife Jean Murphy wrote a preface confirming Abdullah’s influence. These are niche but valuable references confirming Abdullah’s reality and style from another perspective.
• “The Greatest Philosopher You’ve Never Heard Of” by Mitch Horowitz (Medium, 2019): A well-researched article that delves into Neville’s life and specifically Abdullah’s possible identity. Horowitz explores the Arnold Josiah Ford connection in depth, citing historical sources (Howard Brotz, Randall Burkett, Jill Watts) about Black Judaism and Ethiopianism in Harlem. This piece is a great blend of storytelling and scholarship on Abdullah.
• Black History and Esoteric Studies: For context on Black mystics in Harlem, see Harlem Renaissance histories or specific works like Black Judaism in Harlem by Howard Brotz, and Jill Watts’ God, Harlem U.S.A. which, while about Father Divine, touches on the climate of Black spiritual movements (Watts also mentions Ethiopianist metaphysics paralleling New Thought). Scholar Randall K. Burkett has written on Black religious movements and might provide insight into figures like Arnold Ford. These resources don’t mention Abdullah by name, but they set the scene for his world.
• Contemporary Blogs and Videos: Websites like Law-of-Attraction-Haven have a dedicated page on “Neville and Abdullah” compiling quotes and stories. There are also numerous YouTube lectures and dramatizations (e.g. “You Are In Barbados!” story animations). While these aren’t academic sources, they can be inspirational for grasping Abdullah’s lessons. Always cross-reference such content with original Neville texts for accuracy.
• Books on Neville Goddard: Some recent compilations devote sections to Abdullah. For example, Neville Goddard and His Mentor Abdullah (a collection of Neville’s mentions of Abdullah) and At Your Command (Neville’s first book, 1939) often packaged today with a biographical introduction touching on Abdullah’s role. These can be useful for getting all Abdullah-related material in one place.
• Arnold Josiah Ford Archives: If exploring the theory that Abdullah was Ford, resources include Ford’s Wikipedia page and articles like “Little Known Black History Fact: Arnold Josiah Ford”. The BlackPast.org entry on Ford provides a detailed biography and even a photo (public domain) of him in turban. This can give a face and background story that intriguingly parallels Abdullah, enriching one’s understanding of that era’s converging paths.
• The Universe Unveiled (blog by Hector J. Arencibia): As this article is styled in a similar tone, readers might enjoy checking that blog for spiritually poetic essays that often reference Neville Goddard’s ideas. While not directly about Abdullah, it carries forward the spirit of imagination-based spirituality that Abdullah championed.

When exploring Abdullah, remember that part of his magic is the mythic aura. We may never have all the concrete details of his life, but we have the fruits of his teaching. In studying those fruits, we partake in the same timeless wisdom that moved through a humble Ethiopian mystic in Harlem and into the wider world. Abdullah’s quiet legacy reminds us that truth can travel in mysterious ways – from mouth to ear, heart to heart – illuminating the path for generations unseen. As Neville’s life attests, one candle lit by a teacher can eventually light a thousand more. Abdullah was that candle for Neville, and through Neville, for all of us seeking the light within.

Sources: Neville Goddard Lectures; Mitch Horowitz; Law-of-Attraction-Haven; Joseph Murphy interview via Cantin; Black heritage archives on Arnold J. Ford. (All linked and cited above in context)