Yada: Tonight my talk will be on the human being as a center of communication.
Like every living being that must have access to its external surroundings, the human has what is called senses. While his senses are conditioned by his surroundings, I might say that his surroundings are created by himself, his senses. He has yet another world in which he lives more steadily, more continuously than any animal. Most of the lower animals live very much outside, very much in the physical world. It is what is called their instinct. They follow this instead of creating patterns in, let us say, the mind of the species. Each of these species of being have what is called an over-all mind, and they act pretty much according to this mind and their particular nature.
R: The group mind?
Yada: The group mind, thank you. Man has this also, but man has something else and it is difficult to feel certain that this something else is altogether good for him, and it is his ability to reason on his acts; to think about his acts and then work them out either today, tomorrow or whenever he feels that he should do something about them.
When an animal has a desire to do something, he acts upon it. There is no waiting until tomorrow or the next hour, because this act is controlled by instinct. There is no thinking upon it, no planning on it. Would you agree?
Yada: Because man is capable of this thing called reasoning and planning ahead, he is also capable of living in several different times, as it were, at the same time. For instance, he thinks about something, and he also thinks about the future of that something. Usually that something is himself. He is also capable of thinking about something or condition that has already happened to him at some time in the past. This means that he can go back in time, or look at it right now.
But, because of this complex nature of mind in the human being, he becomes subject to, or I might say prey to, all manner of negative conditions, such as fears, fears about things that most likely will never happen. Here, at this moment, we are in this room. We sit together, we talk together, and yet each of us is periodically not here at all. We are off somewhere mentally, and in these mental excursions of the mind we have experiences that again create all manner of feelings - joys, laughter, tears.
The mind stores these thoughts. For years the mind has been roaming around gathering all kinds of experiences and it stores them, thinks upon them, passes judgment, and then stores the whole thing. Even though he may work upon thoughts, bring them back and work upon them, yet he stores them in this great unconscious self, and he also stores what he did about them. Isn't that marvelous! Most amazing! Yet as amazing as it is, as marvelous as it is, the very ability to act this way, to do these things, often leads us into much confusion as to what is happening in the now or at any other time ahead, or as to what happened in the past. Why? Because we reject the things we do not like, the things that didn't taste right, the things that did not sit well with us, and, as we cannot blank them out completely, we put them as far back into unconscious as we can. Then we make little fairy stories about them, we build little pleasant thoughts. In doing this we make things that are unpleasant, pleasant, and at the same time, make things that are, as they are not. Do I make myself clear?
Yada: It is very difficult for me to do this. Not that I do not think that you do not have the capacity to grasp this right away. It is that I do not think my ability to put it into words is very good.
LaB: You may not think so, Yada:, but if I may offer an opinion, I think that you do marvelously well. I always marvel at your ability to handle the English, I truly do.
Yada: Thank you very much. This gives me much courage.
LaB: I am sincere when I say it.
Yada: This is why I say it gives me much courage.
When I have said in the past that the human being the world over is sick, it is not so much physical as it is mental. This is what I have said. What I meant by this - the mechanics of his insanity. He has not yet learned to look at all his experiences as simply experiences. He has yet to learn to stop wrapping up his experiences in emotional bags. I do not think that he is going to, but this condition of clarity of consciousness is not going to come to man en masse. It has not in the past, and looking at your world today as having evolved so marvelously - the technical knowledge you have - you still have little understanding of the psychology of the human mind.
Joy. Let us speak of joy in deference to fear, or to any other, what is called negative attitude of mind. Joy! It is of little use for me to say that life is for joy, because it is obvious that joy is not something that stands by itself. How can we make an understanding in our mind of what joy is if we do not know what pain is, what fear is? But, if this is true, it seems that fear has its place in life, and life is anything that we do mentally. Fear has its place.
Now I said, and you agreed, that fear, anxiety, guilt, shame, as well as joy, peace of mind, happiness, if they all belong to the world of man, then we must ask ourselves, what are we doing trying to stop these things? Can one bring more joy than fear to another? Can we give out more happiness than sadness? Not really. I cannot imagine one having complete and continual happiness. What does happiness consist of? The real cause of happiness is a state of being within yourself, and you have it regardless of what happens to you, for happiness is peace of mind.
What happens to you is called experience, and is there any time that you can have an experience that has no pain in it? Especially is this true when you have not learned the art of emotional detachment. To be able to stand and witness, or to be able yourself to suffer an experience without getting emotionally enwrapped. It is very difficult because the physical world has demanded of living forms a nervous system, and every experience - even doing nothing is an experience - creates pressures of some kind or other upon this nervous system.
The simple effort of seeking food in your modern times can create, and does create, secret little dreads and uncertainties as to whether we will get the food we are seeking. The effort of sexual communication and the endless taboos placed on sex in almost any society, of any kind, from the aborigines of Australia to you here in this country, have created and placed upon sex an enormous price that the individual must pay. This is a natural thing - for man to sex. To keep warm and sheltered creates within yourself, no matter how much money you have, an unconscious fear that you are not going to be able to accomplish normal things, things you were born to do; you get the cost in sickness of body and soul.
Education. What a price one pays for it on the nervous system! I do not know what the statistical percentage is of children that, in their earliest years in school, are so excited, so fearful of failing in their studies that their eyes are ruined and the medical man insists upon giving them other eyes, glasses, when what they really need is the fear of life taken out of them occasionally by reducing their strains that they brought on in their anxiety to learn.
Your price of success for your highly educated people in what you call the business world! Your business world is a world of insanity for the majority of men in their frantic effort to make what is called a living. It is not only a living that they seek to make, they are forced to make, it is a better living than their next-door neighbour, and because the majority of these highly educated people in business have not been told about emotional detachment, most all of them end up with what? Ulcers, heart disease, high blood-pressure, what you call hypertension. I have learned long ago that the people here in your country, and undoubtedly they do it in other countries, take up what is called collections to be used for relief of an endless variety of diseases, when indeed, there is only one disease. It is the disease of the emotional self. Why don't you make a study of that?
A child is given constantly baby stories about how he must succeed financially in your world or he is an outcast. The human body cannot tolerate this kind of thing! It cannot go with it! It is of little use to study heart conditions and what to do about them. You should research on how not to have heart conditions.
R: There is more money in it the other way, Yada:.
Yada: Of course. I realize this. So even those who are doing the research become victims of heart attacks, of high blood-pressure. I say, my friends, teach the young to honour themselves above everything else and teach them slowly not to be afraid to fail. At the same time teach them to put their heart into what they are doing, or are given to do, to do these things for the love of so doing and for no other reason. Then they will become not only a great success, but a healthy success. They will live longer. Long life is of no use if you have to suffer all the time, so teach them to love what they are doing, or don't do it. If you do, if you still go on just as you are doing today, people dropping dead, people having kidney trouble, diabetes, everything imaginable just as before, no matter if you do discover a cure for heart trouble, the cure will not stop it from coming on.
Do research into peace of mind. Re-educate the woman into being a mate to her husband instead of - what? One to whom he must give and give and give to or she is not happy. She is on a state of emotional frustration if she does not have what her next-door neighbour has. How we think! We speak one thing with our mouths and think something different with our minds. We talk of loving one another, yet we use one another for our own convenience.
I will stop talking for a little while now.
Yada: So I come back. This time I start with what we may call genetic memory. I think you have heard of that?
Yada: Genetic memory is what produces in us the things that belonged to our fathers and great-grandfathers and mothers. Often these are the source that is responsible for so many wonderful things, such as geniuses in music and art; also the cause of unhealthy bodies, genetic weaknesses of our fore-fathers passed on to us; also the cause of mental disturbances in us today, fears of ourselves as we were in the distant past - fears regarding our surroundings and our feelings about our surroundings genetically caught up and passed on from generation to generation.
What a delicate instrument is the human body! How the mind is molded from past experiences! How the body is set upon by genetic weaknesses of the father and mother! You may say that your modern science claims that very few diseases are inherited. Is that what your modern scientists say?
Irene: We inherit a tendency, or a weakness that develops into a disease.
Yada: Yes, yes.
Irene: I read an article not too long ago, Yada:, on this subject, which said that scientists now are learning how to manipulate the genes and chromosomes so that the individual who has inherited a certain tendency of behaviorism from the mother and father can have the pattern interrupted.
Yada: Of course. Not only do we inherit these tendencies, but these tendencies are later encouraged; we are mentally conditioned to have a sickness that our fore-fathers had. He got it from his little fears and phobias, so then, in the genes and chromosomes he passed it onto us at a later date. This is why it is so difficult to cure two people having the same disease by using the same application. This is why it is so difficult for the psychiatrist to get at the trouble that is causing the ailment - to get at the psychological cause. It is not in that person's life that he created this particular kind of disease in himself. It is a reflection of what his father had, or his great- grandfather had. The only way you can cure an ailment is to not let it happen, and the way you can stop it from happening is to teach the truth to the son of the father who suffered the false belief. Do I make myself clear?
LaB: Yes. It makes sense, Yada:.
Yada: Yes, I say that it is due to your false teachings, all of them, in total, all the teachings. Not the teachings themselves but the manner in which they teach them. You make fear. Man is open to learn anything and everything, and all of these things should do him good, should bring him into balance, but in any of these things taught to us is the rule of fear. They all become detrimental to us.
Irene: We create behaviorism ourselves sometimes, in our bodies, by our past experience being impressed upon us. I should think then, Yada: - I can't think of anyone on my maternal or paternal side of my family that had any respiratory or lung trouble such as I have had, but all through my childhood and up until now, I have had it and so I evidently created this ailment myself.
Yada: I will tell you, if you do not mind, what brought it about. In your family, your mother was much the more uncertain and insecure of your two parents. She suffered from more false dreads and misconceptions about what was, and what was not, than your father ever did. Your father was a man who was inclined toward quietness and peace. He was a man of kindness and tolerance. Your mother, with her fears and uncertainties, imposed upon your father many of his troubles.
Irene: I don't doubt that, Yada:.
Yada: I do not like to say this, but I did want to express in truth what it is, and she passed these same things on to you.
Irene: A feeling of insecurity?
Yada: Yes, mistrust. I look through your life and I see this, what I have said, to be true. I know, and we of the Circle have known long before you met Mark, that we wanted you for this work. In fact, all that you did and suffered helped to make you the one to be chosen for this work, besides being Mark's wife.
Unfortunately, like many people in your world today, your environment was a very bad one so far as truth goes. You would have been much worse had you not had the man for a father that you had. More, it is doubtful if you would be living today, had your father not been with you as children, or had he been a different mind, more like your mother.
Yada: Of course, we cannot really blame anyone but ourselves.
Irene: You know, Yada:, this is very true. I think that the experiences I have gone through have conditioned me to be of help in this work, and I am grateful for it. I can look back on many things that happened in my younger life, and remember the experience, it helps me now to be compassionate to another who is going through a similar experience.
But you are very true about my mother and my father, although I thought I had a very lovable childhood, but we told the truth in fear. My mother constantly threatened us and if we told the truth and she did not want to accept it she whipped us anyway. I dreaded this and I hated it. I objected to it. I felt like I was going to burst, sometimes I would be so angry about it. Anyway, I was just thinking as you were talking about the genes and chromosomes and the influences of the parents on the behaviorism of the incoming entity, that there are a lot of these behaviorism that we create for ourselves.
Yada: Of course. We either add to the genetic weakness or strength, as the case may be. We either add to bring about a balance, or an unbalance. One of the deeper things we discover is the reason for our being born into that particular family, so that we could have had those experiences that we came here to get.
Irene: They were what we needed, whether we liked it or not.
Yada: Is so.
R: Yada:, when a person on the spiritual plane is going to be reincarnated, is there anything he can do to help select his parents?
Yada: The majority of us do not make a conscious selection. We will ourselves into the physical world again by desire, largely unfulfilled desires from the past life, from the life before. We have not yet gotten over the inner need to express ourselves in matter; so we are, by our desires, unconsciously and unwillingly pulled back into the physical world. When I say unwillingly, if we knew what we have to suffer again, we wouldn't do it, because in knowing, you see through the falseness of it. This is what I meant by knowing.
Now there are many people you hear say that by experience they knew they were doing wrong, and yet they did it again. They didn't know they were doing wrong. They didn't know it because to know you are doing wrong causes you to do right, but they thought on an emotional basis, an emotional level, and they thought that this was the right thing to do. They thought it because they had no understanding of emotional detachment. They were pulled into it emotionally.
R: They should learn emotional detachment.
Yada: Yes, is it not so, that when we have conditioned ourselves toward the enjoyment of some particular thing - food or anything else, any other kind you like - and this particular thing starts a negative action in the body, then we feel - perhaps by our own feelings about it, or we have been told by someone else - that this thing is hurting us; so we stop it, that is, we stop the physical, external expression, but do we not go on doing it in our minds for quite a long time after we have stopped it physically? We are caught up and pulled back mentally by our unfulfilled desires. We have not worn them out; we have not seen through them.
R: Desire is the cause of the first movement from unmanifestation into manifestation, and is the most deep-seated thing you can imagine.
Yada: Of course! Is so, is so. Knowing this, you can see the immensity of the difficulty we humans have in controlling ourselves from things we desire to do, things born of desire.
R: As our Christian Bible says, He who overcometh himself is greater than he who taketh a city.
Yada: Of course! Or the whole universe! Yes, because he who overcomes his own lower self gains the universe, becomes the Master. This is why we have consistently taught on emotional control. We have never said it was easy.
R: No. I have never heard you say it was.
Yada: For, as you said, sir, desire is the most dynamic of our creative forces, the most dynamic.
LaB: Might I interrupt here for a moment, Yada:?
LaB: I don't want to go too far astray from the topic, but if the human mind expresses itself through desires, and these desires are within us and we do not find a way to express them because of some condition, what is the situation in this case?
Yada: This desire, depending upon whatever the degree of sincerity and deep inner feeling regarding it that are stored in the unconscious self, will be brought forth again in some other period of time, when it can be put into action, put to work. Sometime it will manifest itself in activity. It will be born. Once a desire is started, it will be born. The mind is the womb of desire. It will be born. This is why, knowing this, desire is something that cannot be belittled, or we cannot make one feel small over their desires. We must have faith, or we have no spine; we are like a jellyfish.
I think I will leave you now.