Kabbalah and Manifestation: How Abdullah – Neville Goddard’s Mentor – Bridged Jewish Mysticism with the Law of Assumption
Abdullah, Neville Goddard’s mentor, taught a Kabbalistic approach to manifestation: assume the feeling of the wish fulfilled, live from the end, and treat imagination as the divine I AM. Align the inner state with creation and the outer world conforms.
At The Universe Unveiled, we fuse timeless wisdom with practical methods to master the Law of Attraction, subconscious reprogramming, and energetic alignment. From Vedic mantras to modern neuroscience, we decode how imagination shapes reality and give you grounded tools you can use today. In this piece, we trace Kabbalah’s thread through Abdullah—Neville Goddard’s mentor—to the practice of assuming the feeling of the wish fulfilled.
In the world of manifestation teachings, few stories are as captivating as that of Abdullah, the enigmatic mentor behind Neville Goddard. Abdullah was more than just a teacher of techniques – he was an Ethiopian sage and Kabbalist who introduced Neville to the mystical depth of scripture and the powers of the mind. In essence, Abdullah bridged Kabbalah (the mystical branch of Judaism) with the modern practice of conscious manifestation. His influence helped shape Neville’s famous philosophy of the Law of Assumption, demonstrating that ancient wisdom and contemporary manifestation are deeply interconnected.
Kabbalah (Hebrew for “receiving”) is a centuries-old mystical tradition concerned with understanding the divine and how the universe emanates from spiritual realms into physical reality. Manifestation, on the other hand, is the practice of bringing desires into reality through focused imagination, belief, and assumption. At first glance, these might seem like separate worlds. But through Abdullah’s teachings, we see how Kabbalistic principles underlie many manifestation techniques. By exploring Abdullah’s story and lessons, we uncover how Jewish mysticism and conscious creation come together – revealing that the power to shape reality has always been part of our spiritual heritage.
In this article, we’ll dive into who Abdullah was, how his Kabbalistic background informed Neville Goddard’s approach to manifestation, and what key lessons he imparted. We’ll also answer frequently asked questions about Abdullah, Kabbalah, and the Law of Assumption. Whether you’re a student of Neville or just curious about the connection between Kabbalah and manifestation, this comprehensive guide will shed new light on the mystical roots of creating your reality.
Who Was Abdullah? The Mystical Mentor of Neville Goddard
Abdullah was an Ethiopian-born mystic best known for mentoring Neville Goddard – who himself became a renowned teacher of manifestation in the mid-20th century. Described by Neville as being “black as the ace of spades” and exuding an air of wisdom and authority, Abdullah cut a striking figure in 1930s New York City. He was often called “the Ethiopian rabbi” because of his heritage and deep knowledge of Jewish scripture. In fact, Abdullah was born to Jewish parents and raised in the Orthodox Jewish tradition, likely in Ethiopia or North Africa. This background gave him a foundation in Hebrew and the esoteric teachings of Kabbalah, the mystical heart of Judaism.
By the time he arrived in New York in the late 1920s, Abdullah was already an elder sage (some say he was born in the 1860s or earlier, making him extraordinarily long-lived). He lived in a brownstone on West 72nd Street in Manhattan and became a prominent, if somewhat hidden, teacher in metaphysical circles. Despite the segregation and racial prejudices of that era, Abdullah carried himself with sovereign confidence. He never let anyone treat him as lesser. If a theater seat was “reserved for whites,” Abdullah would sit there anyway, utterly secure in his identity and dignity. This personal sovereignty was itself a teaching: he demonstrated that he answered only to the Higher Power within and not to societal limitations.
Neville Goddard met Abdullah in 1931 under memorable circumstances. A mutual friend (a Catholic priest) had urged Neville to attend one of Abdullah’s lectures in Harlem. Neville was a young dancer from Barbados, struggling during the Great Depression and spiritually hungry for deeper insight. He skeptically went to hear this “Ethiopian rabbi” speak – and the encounter that followed became the stuff of legend. After the lecture, Abdullah approached Neville as if by fate and said, “Neville, you are six months late.” Neville was startled – they had never met before, yet Abdullah somehow knew his name and had expected him. When Neville asked how this could be, Abdullah cryptically replied that “the brothers told me you were coming.” This mysterious introduction set the tone for their relationship: clearly, Abdullah operated on a higher intuitive plane.
From that day, Neville became Abdullah’s devoted student. For the next five years (1931–1936), Neville studied with Abdullah almost daily. In Neville’s own words, “If I were ever to name a man as my teacher, it would be Abdullah.” Under Abdullah’s mentorship, Neville was exposed to a whole new world of mystical knowledge. Abdullah taught in small gatherings – “no more than a dozen or twenty of us,” Neville recalled – in his apartment. There, Abdullah would delve into Hebrew lessons, Biblical symbolism, and esoteric interpretation of both Old and New Testament. Crucially, he taught Neville to see the Bible not as a record of external history, but as a psychological drama taking place within each individual. Every character and event in scripture, according to Abdullah, represents states of consciousness within us – a decidedly mystical (and Kabbalistic) way to understand holy texts.
Despite his erudition, Abdullah had a colorful, down-to-earth teaching style. He could be strict and no-nonsense when it came to discipline and faith, yet he was also known for vivid metaphors and even humor. One story Neville loved to share was how Abdullah enjoyed life’s pleasures – fine food, wine, cigars – which shocked Neville at first because Neville was then a strict vegetarian and teetotaler. When Neville questioned him on how a spiritual man could drink alcohol or eat meat, Abdullah laughed and chided him for his “quibbles.” In essence he said, “God made everything. If you believe something is unclean, then for you it is. But to the pure, all things are pure.” Abdullah was illustrating that all is one, all is God, and only our human judgments create divisions. It was a lesson in rising above duality – a very mystical outlook.
For Neville, sitting with “old Abdullah” was like apprenticing to a master. Abdullah imparted core principles that would later form the bedrock of Neville’s philosophy. These included:
- Imagination is God: Abdullah taught that the human imagination is the creative power of God within. In other words, God operates through our own wonderful human imagination. Therefore, whatever we imagine and feel as real will eventually manifest in the outer world. This idea – that “imagination creates reality” – became Neville’s central teaching in later years.
- No external cause: One of Abdullah’s fundamental lessons was that “there is no cause outside of the arrangement of your own mind.” External events are not random or imposed by some external fate; they are direct reflections of one’s inner state of consciousness. Change your inner consciousness, and external conditions will shift accordingly. This concept echoes age-old mystical teachings (including Kabbalistic thought) that the outer world is a mirror of the inner world.
- The Law of Assumption: Although the term “Law of Assumption” was popularized by Neville later on, it essentially describes what Abdullah taught him from the beginning. The practice is simple in description but profound in effect: assume the feeling of your wish fulfilled, as if you already are or have that which you desire. By living in the end result mentally and emotionally, you set in motion the unseen forces that will actualize that desire in your life. Abdullah drilled this into Neville with dramatic flair, as we’ll see in the famous Barbados story.
- Living in the End: Abdullah emphasized that one must consistently live from the end state of the wish fulfilled. It’s not a one-time exercise; it’s a way of life. Think, feel, and act as though your goal is already achieved, and do not dwell on the fact it isn’t yet visible. In Kabbalistic and metaphysical terms, this aligns with the idea that the unseen reality (the spiritual) precedes and eventually becomes the seen reality (the physical). To “live in the end” is to trust that the blueprint of your desire is real on the spiritual plane and will project into the material plane in due course.
- Faith and persistence: Perhaps Abdullah’s greatest demand on Neville was unwavering faith. He taught that once you’ve imagined and assumed your desire, you must persist without doubt. Abdullah famously said you cannot be “a little bit pregnant” with a desire. In his colorful metaphor, once the seed of creation is planted (once you’ve assumed the state desired), you must carry it to term with total belief. You wouldn’t dig up a seed every day to check if it’s growing – likewise, you shouldn’t keep reverting to doubt or “half-belief” about your manifestation. You either believe wholeheartedly, or you don’t; there’s no in-between if you expect the result. This absolute faith was a hallmark of Abdullah’s approach.
- Symbolic interpretation of scripture: With Abdullah’s guidance, Neville learned to interpret Biblical stories as allegories about the human psyche and spiritual truths. For example, Neville came to understand that Moses leading the Israelites out of Egypt is a story about leading one’s thoughts out of a state of limitation (“Egypt” symbolizing constraint) into freedom, or that Jesus’s story represents the awakening of the divine imagination (“Christ”) within each person. This symbolic, inner interpretation is very much in line with Kabbalistic mysticism, which reads scripture on multiple levels (from literal to secret) and finds personal, spiritual meaning in the stories.
- Inner divinity (I AM): Abdullah wanted Neville to realize the profound truth of who we really are. At the core, every individual is an expression of God – often referred to as the “I AM.” In Exodus, God reveals Himself as “I AM THAT I AM,” and Abdullah taught Neville that this I AM presence lives in each of us as our awareness of being. Thus, when Neville later taught “I Am is the operant power,” he was echoing Abdullah’s lesson that recognizing one’s own divine nature is key to manifesting one’s reality. Abdullah himself embodied this, which is why he never bowed to racial prejudices or felt limited – he knew he was one with the Highest, and he carried himself with that godly authority.
By absorbing these lessons, Neville underwent a remarkable transformation from a curious seeker into a confident mystic. The once penniless dancer became a man who knew how creation worked, thanks to Abdullah’s mentorship. Let’s explore one of the most famous episodes that illustrates Abdullah’s teaching in action – a story that ties together Kabbalistic faith and manifestation practice in a tangible way.
“You Are in Barbados”: A Kabbalistic Lesson in Manifestation
The Barbados story is the crown jewel of Neville and Abdullah’s time together – a real-life demonstration of the Law of Assumption, guided by Abdullah’s unwavering mystical faith. This incident took place in late 1933 and carries such mythical weight that it’s often retold in manifestation circles. It beautifully shows how Abdullah applied what can be seen as a Kabbalistic principle of creation: that the imaginal act (thought/feeling) precedes and creates the external reality, just as in Kabbalah the invisible realm gives birth to the visible world.
That year, Neville desperately longed to visit his family in Barbados for Christmas. It had been 12 years since he’d seen his island home, and the desire in him was “a hungry, haunting desire.” However, Neville was completely broke – a struggling performer in the middle of the Great Depression. With no money for passage, it seemed impossible for him to make the trip. In his frustration, Neville turned to Abdullah for guidance.
Upon hearing Neville’s plight, Abdullah gave a startling instruction: “You are in Barbados,” he said, as though it were already a fact. Neville was bewildered. Here he was, standing in cold wintery New York City with empty pockets, yet Abdullah was telling him that he is (not will be) in Barbados, 2000 miles away. Sensing Neville’s confusion, Abdullah clarified that Neville must sleep in Barbados each night – not literally, but in his imagination. He had to feel himself in his mother’s house in Barbados, surrounded by the warmth of the tropics, and fall asleep in that state.
This sounded like pure fantasy to Neville’s rational mind. But Abdullah spoke with such calm authority that Neville agreed to try. Night after night, Neville went to bed imagining he was in his old bedroom in Barbados, feeling the humid island breeze, hearing the palm trees, and convincing himself that New York was far away across the ocean. Importantly, Abdullah insisted Neville drop all concern about “how” the trip would happen – he had to trust that it was done.
As weeks passed with no outward change, Neville grew anxious. On a couple of occasions he attempted to discuss his doubts or the lack of progress with Abdullah. Each time, Abdullah refused to entertain any negativity. When Neville lamented “But I’m no closer to Barbados, it isn’t working,” Abdullah would cut him off with the same firm statement: “You are in Barbados.” He even dramatically turned his back and slammed the door to underscore that there was nothing more to discuss – Neville had to continue living in the end result, period. Abdullah’s tough love was teaching Neville absolute persistence and faith in the unseen.
Then, seemingly out of nowhere, the bridge of incidents began to unfold. In early December, Neville received an unexpected letter from a brother in Barbados. Inside was $50 (a sizable sum then) and a steamship ticket for a voyage to Barbados, already reserved in Neville’s name. The family letter begged him to come home for the holidays, saying they’d never all been together around the Christmas table and they wanted him there – money was no obstacle.
Neville was ecstatic. He rushed to tell Abdullah that it worked – that he was going to Barbados after all. But there was one caveat: the ticket was booked Third Class, since all First Class berths were sold out. To Neville, this was perfectly fine – he was happy just to be going. To Abdullah, however, this was still not the fulfilled end Neville had imagined. When Neville mentioned the Third Class ticket, Abdullah raised an eyebrow. “Who told you you’re going Third Class?” he asked. “You went First Class.” Abdullah then repeated, as clear as ever, that in imagination Neville had gone to Barbados and he had gone First Class. Therefore, the physical world had to align fully with that assumption – no half-measures. With that, Abdullah dismissed the subject again, giving no room for Neville to even question the absurdity of expecting an upgrade out of thin air.
Sure enough, when Neville went to board the ship on the day of departure, an astonishing stroke of luck (or providence) occurred. A First Class cancellation came up at the very last minute, and Neville was upgraded to First Class. He sailed to Barbados in luxury, exactly as Abdullah had insisted he would. Neville spent a wonderful winter with his family and even returned to New York in First Class as well. The outer world had rearranged itself to match the imaginal act Neville (and Abdullah) had maintained so faithfully.
This Barbados story encapsulates the essence of Abdullah’s teaching. It showed Neville – in a way he could never forget – that imagination truly creates reality when applied with firm faith. Abdullah had demonstrated a principle straight out of mystical tradition: the inner reality is primary; the outer world must follow. This mirrors the Kabbalistic idea that everything in the physical world has its root in the spiritual world, and by working on the spiritual/imaginal level, one can affect physical outcomes.
For Neville, this experience was a spiritual initiation. When he returned to New York, Abdullah greeted him with a cryptic statement: “You will have died before you come back.” Indeed, Neville’s old self – the one full of doubt, fear, and limited thinking – had “died” in Barbados. In its place was a new Neville, someone who knew from lived experience the truth of the Law. Neville even noted that on the return voyage he felt so changed and free that he let go of previous rigid habits (like his strict diet). It was as if he had been reborn with a greater understanding of life’s magic. This was the power of Kabbalistic manifestation in action: by assuming a state and unwaveringly living in it, consciousness had reshaped reality.
Abdullah’s Kabbalistic Influence on Modern Manifestation
Abdullah’s teachings didn’t exist in a vacuum. They were part of a rich tapestry of mysticism and New Thought swirling in early 20th-century Harlem and New York. What makes Abdullah special is that he brought a Jewish mystical perspective – likely drawn from Kabbalah – into the popular realm of manifestation and mental science.
Kabbalah, with its complex cosmology of divine emanations (the Sefirot) and its emphasis on the creative power of divine speech and thought, naturally complements the ideas behind the Law of Attraction/Assumption. For example, in Kabbalah, it’s taught that God created the world through imagination and the Word (“Let there be light…”). Humans, being in the image of God, likewise possess the creative word and imagination to shape their reality. This is essentially what Abdullah drilled into Neville: your inner word is powerful and your assumption will become the world.
During their time together, Abdullah had Neville rigorously study aspects of Kabbalah. Neville learned the Hebrew alphabet and its mystical meanings under Abdullah’s tutelage – a very traditional Kabbalistic practice, since Kabbalah holds that each Hebrew letter contains deep creative power and symbolism. By learning Hebrew and Kabbalistic concepts, Neville wasn’t just gaining intellectual knowledge; he was being shown a spiritual framework in which the imagination’s power makes perfect sense. The biblical symbolism Abdullah taught him – seeing, for instance, Jacob’s ladder as a metaphor for the connection between the human mind and the divine (like the ladder bridging heaven and earth) – all of this came from a mystical understanding common to Kabbalists and esoteric teachers.
It’s noteworthy that Neville Goddard rarely explicitly mentioned “Kabbalah” in his public lectures, but the influence was hiding in plain sight. When Neville taught that the name of God is “I AM” and that assuming “I am [X]” is the key to manifesting, he was drawing on the very heart of mystical Judeo-Christian teachings. Kabbalists have long meditated on the Tetragrammaton (YHWH) and “Ehyeh Asher Ehyeh” (“I AM that I AM”) as pointers to the divine nature within us. Neville’s emphasis on God as our own wonderful human imagination can be seen as a modern, accessible rephrasing of what Abdullah knew from Kabbalah – that God isn’t a distant figure in the sky, but indwells in each of us as the creative source.
Furthermore, Abdullah’s approach to prayer was essentially Kabbalistic/gnostic. He didn’t teach Neville to beg or plead with an external deity. Instead, prayer was understood as assuming the feeling of the wish fulfilled – aligning oneself with the already-existing reality in the higher realm. This resembles the mystical idea that everything you desire already exists in the infinite potential of creation, and through imaginative union with that desired state, you “draw it down” into physical existence. In Kabbalah, one might say you’re “receiving” (qabal) the blessing by making yourself vibrationally one with it.
Abdullah also stood at the crossroads of various traditions. Living in New York’s Harlem Renaissance period, he interacted with a melting pot of spiritual movements: New Thought, Christian mysticism, Hebrew Israelite communities, Masonic and occult circles, Eastern philosophies, and more. This broad exposure likely enriched his teachings. However, at his core, Abdullah was a scriptural mystic. He often taught directly from the Bible, but in an esoteric way. This is why he appealed to seekers like Neville (and later Joseph Murphy, author of The Power of Your Subconscious Mind), who were looking for a deeper understanding of religion and mind science combined.
It’s believed that Abdullah also mentored Joseph Murphy around the same time as Neville. Murphy later became famous for teaching about the subconscious and affirmations, and one can clearly see Abdullah’s influence in Murphy’s work as well. For instance, Murphy spoke of the mind as a fertile garden where only the seeds you plant (your thoughts) can grow, and he emphasized unwavering faith in one’s prayer. These ideas echo Abdullah’s lessons and thereby the Kabbalistic idea of “you reap what you sow” within consciousness.
In many ways, Abdullah was a hidden bridge between ancient mysticism and modern manifestation philosophy. He took the wisdom of traditions like Kabbalah (and possibly Sufi or Ethiopian mystical insights as well) and translated them into practical instructions on how to change one’s life through imagination and faith. Neville Goddard became the vessel to spread those ideas widely, but it was Abdullah who first demonstrated them so powerfully.
Today, the ripple effects of Abdullah’s teaching are felt every time someone practices the Law of Attraction or Law of Assumption with confidence. Whenever we affirm “I AM” this or that, visualize our goals, or treat the world as responding to our inner state, we are – knowingly or not – tapping into the mystical principles that Abdullah imparted, which trace back to Kabbalistic and biblical truths.
In summary, Abdullah’s legacy is two-fold: spiritual depth and practical manifestation. He showed that manifesting one’s desires is not a shallow pursuit of material goods, but rather it’s about understanding the divine power within and cooperating with the laws of creation. That was his Kabbalistic gift to Neville and to all of us who learn from Neville’s teachings. As Neville himself would later say, “Man moves in a world that is nothing more or less than his consciousness objectified.” That insight was planted by Abdullah – the Kabbalist mystic behind the modern mystic.
Below, we’ve compiled a comprehensive FAQ to address common questions about Abdullah, his connection to Kabbalah, and how these relate to Neville Goddard’s manifestation teachings.
Frequently Asked Questions (FAQ)
Abdullah was an Ethiopian-born mystic and mentor who taught Neville Goddard in the early 1930s. He is important because he was the hidden teacher behind many of Neville Goddard’s famous ideas about manifestation. Abdullah was often described as an “Ethiopian rabbi” due to his Jewish heritage and deep knowledge of Hebrew scripture and Kabbalah. For about five years, Abdullah guided Neville (as well as a few other students) in studying the Bible’s mystical meaning and the mental science of manifesting desires. Neville credited Abdullah as the one person who truly taught him the principles (what Neville later called the Law of Assumption). In short, Abdullah is a key figure in the lineage of New Thought and Law of Attraction philosophy, even though he himself never sought the spotlight. His importance lies in the profound influence he had on spiritual teachers who went on to inspire millions.
Yes, Abdullah was essentially a Kabbalist in his orientation. According to Neville’s accounts, Abdullah was born to Jewish parents and raised in an Orthodox Jewish tradition, likely in Ethiopia or North Africa. He was fluent in Hebrew and well-versed in Kabbalah, which is the mystical branch of Judaism. In New York, Abdullah taught Neville Hebrew and esoteric Jewish wisdom, indicating he drew from Kabbalistic knowledge. He also had connections to the Black Jewish and mystical communities in Harlem. For example, some historians suggest Abdullah might have been associated with Ethiopian Hebrew congregations or figures like Rabbi Arnold Josiah Ford or Rabbi Wentworth Matthew, who were active in Harlem at that time teaching Kabbalistic ideas to African-American audiences. While we don’t know Abdullah’s exact lineage in the Kabbalistic tradition (he might have practiced a more folk-style Kabbalah rather than a formal European Lurianic Kabbalah), he definitely employed Jewish mysticism in his teachings. His understanding of scripture as symbolic and his emphasis on the divine name “I AM” both reflect a Kabbalistic perspective.
Kabbalah is a body of mystical teachings that originated within Judaism. In simple terms, it’s a tradition that seeks to explain the relationship between the infinite, unseen God and the finite, visible universe. Kabbalah (which means “receiving” in Hebrew) involves receiving or perceiving hidden knowledge about how creation works and how we can connect with the divine. It includes concepts like the Tree of Life (a symbolic diagram of ten energy centers or sefirot through which divine power flows to create the world), the idea of Ein Sof (the limitless, unknowable God), and the use of symbols, meditation, and even numerology (gematria) to unlock deeper meanings in scripture and in life. One famous aspect of Kabbalah is the interpretation of the Bible on mystical levels, finding coded spiritual lessons in the stories. Another is the focus on the power of thoughts, words, and imagination – for example, Kabbalah teaches that God created the world through speech and visualization, and therefore human beings, who carry the divine spark, can also create or influence reality through our inner faculties. In practice, Kabbalah is meant to lead one to spiritual enlightenment and an understanding of the laws of the universe. It was historically kept secret or only taught to advanced students, but its concepts have filtered into many modern spiritual teachings (sometimes without people realizing the source).
Neville Goddard met Abdullah in New York City around 1931. The meeting was quite mystical: a friend had recommended Neville attend one of Abdullah’s lectures. After the talk, Abdullah approached Neville and greeted him by name, saying, “You are six months late.” Neville was astonished, as they had never met and he indeed had procrastinated for about six months before coming. This encounter suggested that Abdullah might have foreseen Neville’s arrival (he attributed it to “the brothers” informing him – implying spiritual communication). Intrigued and impressed, Neville started visiting Abdullah regularly to learn from him. Abdullah then took Neville under his wing and for the next five years taught him nearly every day. They would meet often in Abdullah’s apartment or at small study groups. Through those years, Abdullah instructed Neville on spiritual law, the meaning of Biblical passages, Hebrew lessons, and techniques of imagination. A pivotal moment early in their relationship was when Abdullah effectively challenged Neville to test the law of assumption – notably with the Barbados trip story (covered above). That solidified Neville’s trust in Abdullah as a teacher. So, their relationship began with a mysterious introduction and quickly deepened into a mentor-student bond focused on esoteric Christianity and Kabbalistic metaphysics.
Abdullah’s teaching can be summarized in a few key principles and practices:
The power of imagination – Abdullah taught Neville that imagination is the creative force (essentially, “Imagination is God in action”). Whatever you consistently imagine and assume to be true in your inner world will manifest in your outer world. This was a radical shift for Neville: to see imagination not as fanciful daydreaming, but as the ultimate power that shapes reality.
Assume the wish fulfilled (Law of Assumption) – The hallmark of Abdullah’s teaching was to live in the end. He trained Neville to assume the feeling of already having what he desired, rather than wishing or longing. For instance, instead of praying to go to Barbados, Neville had to feel he was in Barbados already each night. This technique of assumption – believing and feeling “it is done” – was drilled into Neville until it became second nature.
No room for doubt – Abdullah was strict about faith. He wouldn’t allow Neville to discuss “what if it doesn’t happen” or to worry about external circumstances. If Neville wavered, Abdullah would literally turn away or close a door on him (both figuratively and literally!) to cut off any talk of failure. The lesson was that once you’ve planted the seed of desire in imagination, doubting it or digging it up with worry will only delay or kill its growth. You have to persist with absolute certainty.
Psychological interpretation of scripture – Abdullah taught Neville how to interpret the Bible beyond the literal level. Neville learned that figures like Moses, Noah, Jesus, etc., represent states of consciousness or spiritual principles, not just historical figures. For example, “Moses” might symbolize our ability to draw something out of the unseen (the name Moses in Hebrew means “to draw out”), and “Israel” might symbolize one who can rule their world because they understand God (“Israel” can be interpreted as he who sees God or God rules). This symbolic understanding helped Neville formulate his own lectures later, where he’d explain parables and stories as guides for inner transformation. Abdullah essentially gave Neville the keys to a mystical codebook of the Bible.
Self-identity as God/“I AM” – A major teaching from Abdullah was that at the core, our true identity is God. Not in an egoistic sense, but meaning that the life principle in us – the I AM – is one with the Creator. Neville said Abdullah taught him to always recognize the divine within. This is why Abdullah was so confident and unaffected by racism or poverty; he identified himself with “God Almighty” (the I AM), and not with the transient labels of society. For Neville, this laid the foundation for later teaching the concept of “I Am” and the idea that consciousness is the only reality.
Practical exercises – Aside from theory, Abdullah gave Neville practical tasks. The most famous was the nightly imaginal scene of being in Barbados, which we recounted. He likely gave other exercises like visualization meditations, although specifics aren’t well documented apart from Neville’s stories. We do know Abdullah had Neville study and even memorize certain lectures or passages. Neville once mentioned that Abdullah had him practice a mystical interpretation of the Book of Acts (especially the part where Peter learns not to call anything unclean – tying back to Abdullah’s lesson to Neville about no food being impure unless you think it so). Abdullah also made Neville learn the Hebrew alphabet and maybe some Sanskrit words, etc., which helped unlock metaphysical concepts. In essence, Abdullah’s curriculum for Neville was a blend of metaphysical practice (assumption, imagination) and esoteric scholarship (language, scripture, symbolism) – all delivered with Abdullah’s unique blend of discipline and humor.
Absolutely, there is a strong connection. Kabbalah provides a philosophical and spiritual framework that can explain why manifestation works. Here are a few connections:
Creation through thought: In Kabbalah’s lore, the universe was brought into being by the divine will and imagination of God. “In the beginning,” God created heaven and earth by speaking words (“Let there be…”) and envisioning the world. This parallels the manifestation idea that our thoughts/words shape our reality. When Abdullah taught Neville that imagining something effectively “creates” it on an unseen plane, he was echoing this Kabbalistic principle of creation by mind and word.
“As above, so below”: While this phrasing is more Hermetic, Kabbalah has a similar concept that the microcosm (human) mirrors the macrocosm (divine). The human being is like a little universe, and our inner dynamics can influence outer events. Manifestation teachings say the outer world is a mirror of the inner world – a very compatible idea with Kabbalah. In other words, Kabbalah would agree that if you rearrange your inner reality (beliefs, imagination), the external reality has to follow suit because of this mirroring principle.
Divine spark in humans: Kabbalah (and mystical Judaism/Christianity generally) holds that humans contain the spark of the Divine. This means we aren’t separate from God’s creative power; we partake in it. Manifestation works because you are not a helpless victim of external forces; you are one with the Creator, and thus you can create. Neville’s whole message that “you are God” (in the sense of God’s power operating through your consciousness) is essentially a Kabbalistic notion dressed in modern language.
Imagery and symbols: Kabbalistic practice often uses visualization (e.g., imagining combinations of Hebrew letters or sephirot, meditating on sacred scenes, etc.) to affect one’s consciousness and reality. This is akin to using visualization techniques in manifestation – like mentally rehearsing a desired outcome. Both are using focused imagery to bring about change in the spiritual realm that then filters to the physical.
Receiving and allowing: The very word Kabbalah means “receiving.” Some interpret this as receiving the hidden wisdom, but also it implies an attitude of receptivity to divine influx. In manifestation, once you set your intention and assume your wish fulfilled, you move into a state of receiving or allowing the result to come. Instead of forcing or hustling on the outside, you open up to receive what you’ve claimed in consciousness. This is quite aligned with Kabbalistic mysticism where one strives to align with God’s will and let the blessings flow.
Tree of Life and levels of reality: Kabbalah describes different levels of reality (for example: the world of Emanation, Creation, Formation, and Action). A manifestation might be said to originate in a higher level (a thought or idea – upper world), then go through a gestation (formation) and finally solidify in action (physical world). This is a conceptual parallel to the way a desire begins in imagination and eventually hardens into fact. Abdullah’s pregnancy analogy – conceiving an idea and letting it grow until birth – resonates with this multi-level view of creation.
In summary, Kabbalah and manifestation teachings are connected through the idea that the unseen governs the seen and that humans, by virtue of our inner divine spark, can intentionally create outcomes. Abdullah consciously or unconsciously was applying Kabbalistic wisdom when he taught Neville how to manifest. He took those mystical concepts and made them very practical. So while one can practice manifestation without studying Kabbalah, understanding Kabbalah can deepen one’s appreciation of why techniques like the Law of Assumption are so powerful. It roots the “law” in a spiritual cosmology that has been tested by sages for centuries.
Neville Goddard seldom mentioned the term “Kabbalah” explicitly in his published lectures and books, but the influence was definitely there in subtler ways. After Abdullah’s passing (and as Neville’s own career took off in the 1940s and beyond), Neville taught what he called The Law and The Promise. “The Law” refers to the practical techniques of manifestation (assuming the wish fulfilled, etc.), and “The Promise” refers to a deeper mystical experience of spiritual awakening that Neville experienced later in life. While Neville framed these in a generally Christian mystical context (often quoting the Bible and interpreting it metaphysically), many of the ideas can be traced to what he learned from Abdullah’s Kabbalistic background:
Neville often talked about Moses, the I AM, Jehovah (YHWH) and other Hebrew concepts in his lectures. He would explain, for example, that the name of God “Jehovah” literally contains the verb “to be” (I AM) in Hebrew. That insight likely came directly from his Hebrew studies with Abdullah.
Neville’s concept that “the Bible is all about you” – that it’s a psychological drama – is reminiscent of Kabbalistic and Hasidic teachings where every element of scripture corresponds to inner qualities. Neville asserted that “the Bible has no reference to any person that ever existed or any event that ever occurred on earth – it’s all about you (the reader).” This bold statement sounds like something Abdullah would have impressed upon him, consistent with mystical interpretation.
Neville’s later lectures sometimes reference Qabalistic terminology indirectly. For instance, he spoke about the Promise (mystical union) in ways that overlap with Kabbalistic ideas of uniting with the Divine or restoring the fragmented self (a concept known as tikkun or repair in Kabbalah). He also described some visionary experiences that involve imagery like serpents, light, ascending, etc., which parallels some symbolism found in Kabbalistic literature (like the Kundalini-like ascent on the Tree of Life, even though Neville used Christian imagery).
However, Neville taught in a very accessible style for general audiences. He wasn’t academic. He mostly quoted the Bible and occasionally Shakespeare, keeping his language relatable. So while he didn’t lecture about Kabbalah per se, he taught Kabbalistic ideas without the label. You could say Neville “translated” Kabbalah into a New Thought framework. It’s also worth noting that Neville, later in life, emphasized the Promise (spiritual awakening) more than just manifesting things. Some say this was a departure from Abdullah’s focus (as Abdullah was primarily teaching the Law of manifestation). But even the idea of the Promise – the concept of God literally birthing Himself within the human (which Neville experienced in 1959) – has parallels in mystical traditions like the Kabbalah and Gnostic thought. So yes, Neville did carry forward the essence of Kabbalah in his teachings, but he weaved it into a broader mystical-Christian narrative that resonated with his audiences.
The Law of Assumption is a term coined by Neville Goddard (in hindsight, to describe what he learned from Abdullah). It states that whatever you assume to be true – believe in and feel internally – will eventually manifest in your external reality. In practice, it means you deliberately assume the feeling of your wish fulfilled and persist in that state until your desire appears in the 3D world. For example, if you desire a new job, you inwardly live as though you already have that job: you feel the gratitude, you mentally walk through your day at that job, you “wear the state” of being employed there. By doing so consistently, you impress this assumption on your subconscious mind (or on the universal mind), and the outer world rearranges to reflect it.
The Law of Attraction, made famous by books like The Secret, is often summed up as “like attracts like” – meaning the energy or mood you put out will attract similar energies or outcomes back to you. If you maintain thoughts of success and happiness, you attract those experiences; if you dwell on fear and lack, you attract more of that.
In essence, Law of Assumption and Law of Attraction are pointing to the same fundamental truth: your inner state determines your outer experience. The difference is mostly in emphasis and technique:
Law of Assumption (LoAssumption): Emphasizes the feeling of the wish fulfilled. It’s about directly claiming and living in the end result. It’s very internally focused – change self concept and assumptions, and reality must conform. Neville didn’t talk about “vibrations” or “frequencies” much; he talked about changing belief and identity from within.
Law of Attraction (LoAttraction): Often emphasizes your thoughts and emotions as a magnetic force. It’s phrased as a universal law where if you emit a certain frequency (through your thoughts/feelings), the universe responds in kind. There’s more discussion in mainstream LOA about sending intentions out to the Universe, raising your vibration, etc. It’s essentially describing the mechanism of how the unseen becomes seen.
If we cut through terminology, Abdullah’s teaching (later called Law of Assumption) pre-dates and informs the Law of Attraction concept. When Abdullah told Neville to feel as though he was in Barbados, that’s classic Law of Assumption in action. It also correlates with Law of Attraction because by feeling that, Neville was aligning with the “frequency” of already being in Barbados, thereby attracting the trip.
One could say Law of Assumption is the method, and Law of Attraction is the result. By assuming the state of your wish fulfilled (method), you inevitably attract that very outcome into your life (result). So they are two sides of the same coin.
Abdullah didn’t use either term explicitly, but he taught the principle behind them. He might simply say, “Imagine wisely, and do not waver in that imagination, and it will come to pass.” Whether we call that LOA or Law of Assumption is semantics. Modern discussions sometimes prefer “assumption” when referencing Neville’s more specific technique of living in the end, to distinguish from the broader pop-culture idea of “attraction” which can sometimes sound passive (like just thinking positive thoughts). Neville’s approach via Abdullah was very deliberate and active: you consciously assume the state, embody it, and persist.
In summary: they are effectively the same law of consciousness, described in slightly different ways. Abdullah’s legacy sits right at the heart of both – he showed Neville that by assuming and feeling your desired reality, you set in motion the chain of events (the “attraction”) that brings it into being.
Yes, the most notable other student of Abdullah was Dr. Joseph Murphy (1898–1981), who became famous for writing The Power of Your Subconscious Mind and many other self-help/spiritual books. Murphy and Neville actually met around the same time in Abdullah’s circle. According to various accounts (including some interviews and Murphy’s own statements), Joseph Murphy studied with a teacher described in similar terms as Abdullah – a “black Jewish mystic” in New York who taught him the meaning of scriptures and the mind’s power. It’s essentially confirmed that this was Abdullah. Murphy learned techniques of affirmative prayer and visualization from Abdullah, which later formed the basis of his own teachings about the subconscious mind’s power. For example, Murphy often taught that you must plant a seed in the subconscious (through affirmations or mental images) and not dig it up with doubt – a clear echo of Abdullah’s pregnancy analogy and Neville’s lessons.
Beyond Murphy, there are hints that Abdullah’s influence spread quietly through others. Some names that come up include:
Israel Regardie – a prominent occult author (and one-time secretary to Aleister Crowley). Regardie once mentioned an “eccentric Ethiopian rabbi” in New York who had an impact on the metaphysical scene. This is likely a reference to Abdullah. Regardie was deeply involved in Western esotericism (Golden Dawn, etc.), so if he took note of Abdullah, it means Abdullah’s reputation reached even those circles.
William Winfield (or Wilmoth) Matthews – Some historical research suggests that individuals in the Harlem metaphysical scene (like Rabbi W.A. Matthew who led the Commandment Keepers congregation) either knew of Abdullah or were in similar circles. Matthews was an Ethiopian Hebrew rabbi who practiced mysticism and could have been a colleague or even the same person as Abdullah (though most think they were different individuals). In any case, Abdullah was part of that broader Harlem Renaissance spiritual milieu that included various mystics, preachers, and occultists.
Other New Thought figures – While not directly documented, one can speculate that since Abdullah was teaching during the height of New Thought popularity, he may have crossed paths with or indirectly influenced others in that movement. Neville and Murphy themselves went on to inspire people like Wayne Dyer, Louise Hay and many modern Law of Attraction teachers (through their books and talks). So indirectly, Abdullah’s ideas filtered out widely. Every time someone cites Neville Goddard or Joseph Murphy as inspiration, they are touching a bit of Abdullah’s legacy too.
It’s interesting that Abdullah himself stayed relatively anonymous. He didn’t write books or become a public figure. He taught a select group of students in person. So his influence was a kind of hidden thread in the tapestry of modern spirituality – powerful, but often uncredited. Thanks to Neville and researchers in recent years, Abdullah’s name and story are becoming more recognized, and people are realizing that behind some of the 20th century’s famous manifestation gurus stood this humble Ethiopian Kabbalist.
From what we know, Abdullah was a somewhat mysterious figure who preferred oral teaching and direct mentorship. In those days (the 1920s-1930s), especially in the communities Abdullah was part of (ethnic and esoteric circles), it wasn’t uncommon for teachers not to publish widely. Several factors may have played a role:
Oral tradition: Many mystical traditions, including certain Kabbalistic and metaphysical groups, favor mouth-to-ear transmission. Abdullah might have believed that spiritual wisdom is best conveyed in person, tailored to the student, rather than in mass-printed form. He clearly was effective one-on-one – as seen with Neville.
Audience: It’s possible Abdullah did write something, but if he did, it might have been for a small audience or privately circulated. There’s no known published work by him. Neville and others only mention lectures and classes. Perhaps Abdullah’s mission wasn’t to be a guru to the masses; it might have been to train key individuals (like Neville and Murphy) who would then go out and spread the knowledge in their own way.
Historical context: Being a black man and an immigrant in a segregated America might have limited Abdullah’s access to mainstream publishing opportunities. The Harlem Renaissance did see some black intellectuals and writers gain prominence, but a black Jewish mystic teaching somewhat heterodox ideas might not have easily landed a book deal in that era. Instead, he operated in more underground networks, which unfortunately means fewer records of his work.
Mystique and humility: Some spiritual teachers simply don’t seek personal recognition. Neville often indicated that Abdullah did not want or need Neville to praise him publicly. Neville did mention Abdullah in lectures, but usually briefly. This suggests Abdullah wasn’t looking for fame. He might have been content knowing the teaching itself would live on through his students, without his name attached.
As a result, almost all we definitively know about Abdullah comes from Neville’s stories in lectures, a couple of references from Joseph Murphy, and oral history passed down. In recent years, researchers and authors (including the creator of The Universe Unveiled site) have pieced together more about Abdullah’s background, speculated on his true identity, and highlighted his contributions. But during his lifetime, Abdullah remained somewhat in the shadows, perhaps by design. This is why he’s sometimes called “Neville’s hidden mentor.”
Even though Abdullah taught nearly a century ago, his lessons are timeless and highly relevant to anyone practicing manifestation or seeking spiritual growth today. Here are a few key takeaways we can all learn from Abdullah:
Embrace your inner power: Abdullah’s life itself was an example of this. He carried himself with dignity and confidence born from knowing who he was (a child of God, a facet of the Divine). We learn from him that no matter what society or circumstances say (be it about your race, background, or current limitations), you have a power within you that is greater. Your imagination and consciousness can transcend circumstances. Adopting this inner authority is step one in manifesting effectively.
Imagination is creative – use it deliberately: Abdullah drilled into his students that you’re always imagining something, so make it work for you rather than against you. Today, with so many distractions and negative news around, this is crucial. We learn to guard our imagination, to consciously fill it with the experiences we desire rather than fears. The concept of “living in the end” is a practice we can apply daily – for example, instead of fretting about a goal, take time each day to feel the joy of that goal as if achieved. This shifts your mindset from lack to fulfillment.
Persistence in faith: Perhaps the hardest yet most impactful lesson – to persist even when there’s no evidence yet. Abdullah’s unwavering stance (“You are in Barbados!” repeatedly) shows us that consistency and loyalty to the unseen reality yields results. If we’re manifesting something and get discouraged, remembering Abdullah’s metaphor that you can’t be “a little bit pregnant” can jolt us back into alignment. It reminds us that doubt is natural, but we don’t have to indulge it. We can choose to turn away from doubt – even slam the door on it – and continue nurturing our desire with belief.
Everything is symbolic; find the deeper meaning: Abdullah taught Neville to find meaning in scripture, movies, life events – everything. For spiritual seekers today, this is a beautiful practice: see life as always speaking to you, reflecting your inner states. If something undesirable happens, instead of feeling victimized, we can ask “What is this showing about my consciousness, and how can I grow from it?” This empowers us to become conscious creators rather than passive reactors. It’s very much in line with a mystical worldview that life is happening for us, not to us, as a kind of waking dream that we can interpret and guide.
Unity of spiritual traditions: Abdullah’s background and teaching style exemplify the unity between different traditions. He was Jewish by heritage, taught Neville (who was Christian) in a way that combined Jewish mysticism with Christian scripture, and existed in a melting pot of New Thought, Eastern, and Western ideas. From him we learn not to silo wisdom. Truth is truth, whether it comes from the Bible, Kabbalah, or other sources. The principles of creation and consciousness are universal. This open-minded, inclusive approach is especially valuable today in our interconnected world.
In essence, Abdullah’s legacy encourages us to recognize our divine nature, use our imaginative faculty consciously, and trust the process of creation. If we do so, we step into our role as co-creators of our destiny. As Abdullah might put it: you already are what you wish to be – claim it in imagination, and let the outer world catch up.
By studying figures like Abdullah, we are reminded that modern manifestation teachings have deep, sacred roots. It’s a call to approach our manifesting not just as a way to get things, but as a spiritual art, a practice of aligning with the creative power of the universe – the God within. That is perhaps the greatest lesson Abdullah gave to Neville and to all of us who follow: “You are the operant power. Assume it, and you shall receive.”
