Yada: My honorable friends, again we come together to have a little discussion on some things that we were speaking of a week or two ago, regarding different levels of consciousness and the various ways of approaching these states of awareness without involving one's self in so great a danger through ignorance.
I think that I will call my talk this evening, "The Long Way Around". As you will remember, I have said in the past, at I think, several of these gatherings, that man, in coming to earth, the danger of his existence here started, not here, but started when he in his creative mood was experimenting in creating, which is his very nature.
In his experimentation he became aware that he had discovered something of a momentous nature. It was called matter. Of course we cannot even think that it was called by that name at that time, under the conditions where the human consciousness, which is the creative consciousness (I should not say human for human speaks of man in a form, in a body) but before he got into this state he became aware that something very strange was taking place with the substance he was experimenting with at that time.
What he discovered was that he was capable of changing the motion of this substance and making it into three-dimensional substance. The discoverers of this went to the hierarchy of the plane of consciousness they were existing on, and told what they had discovered, saying that they had come upon it accidentally as even today man gains much knowledge through accidental discovery. We will speak about accidents later. He was warned by these higher minds that he must drop it, that he must forget that he had made such a discovery. This, of course, they resented, but they were warned of the great danger of going on; warned that they, themselves, may be trapped in their creation and that it would be a great, long period of time before they could break their consciousness away from it and return home to their original estate.
But all the arguments against it were of no avail. This, in part, your Christian Bible speaks of as the fallen race, the human race. The priestly system of the Christian religion made that fall something of a moral sin and that the beings who did finally get trapped in this new creation are sinners against a being called God, when the only mistake they made was losing their consciousness in their creation. Yet is was not a mistake, as the hierarchy well knew. It was simply the result of what they were doing and what they did; creating the matter world, the three dimensional state of motion.
Your Bible says nothing, if I remember right, about the creators of the material world, or perhaps I should say the discoverers of it, for the hierarchy did the creating, being given a key, a kind of map as it were, to find their way out of this Babylon called matter. But these keys were not given to them until they had entered into, and become one with their creation, and ever then it was not until they had, through what is called evolution, attained a kind of form, the form of a spinal column and what is called an enclosed brain. They did not get these keys until they had attained this form and were able to realize that they were different than their creation. Then they started to get these keys, then these keys and maps were handed down through what became schools of the Inner Teachings.
These maps were of many kinds, sometimes called the map of occultism, the occult approach, the spiritualist approach, the alchemy approach, the yoga approach, and many other names. From the beginning they were told, though you may enter into, and will enter into your creation, you will stay for a period of time and then you will move to a level of consciousness just a step beyond the three-dimensional world called the world of the dead. Then you will return to the world of matter and you will go away again and come again, and this going and coming is to be called The Wheel of Life.
We find it not only in the creators of the dream, but also in the dream itself. Everything that is made of matter moves on what is called The Wheel, the eternal cycle of the matter world. Only a relatively few over the billions of years have gotten off the wheel of the matter world. Only a relatively few have found their way back home. The approach to find our way is a long way around. What makes it so long is our inability to gain conscious awareness that we are the creator of the dream.
One of the first obstructing walls holding us back from the knowledge of our own divine nature came to us automatically when we discovered that we, as humans, were different than the rest of creation. It created in us the wall of fear, for it presented to us a very great and seemingly impassable mystery, an enigma, and it continues to do this until we, as individuals, get the picture, grasp it, seize it if we are capable of it, of seeing beyond our dream so that we can realize that it is a dream created by us, the dreamer. There is no other way of finding this kind of understanding except by first getting the realization that there is something more, something beyond what appears to the physical sense. There is a greater reality.
You, I am certain, you sitting here, know what an almost impossible task it is to tell another what you know if they are not ready. If they have not within them some little wakeful seed of awareness regarding their divine nature there is nothing that you or I can do to give one this information. We stumbled on to, accidentally stumbled onto the knowledge of what is called matter; now we must individually stumble back on to the knowledge that we are the creator of it. We, I say, are the creator of matter. When I say this, the first thing they think of is, that we the emotional self, that this, is what I am referring to, the matter man. No. The matter man can never know that he is the creator.
It is the spirit man that must come to this awareness, for all the matter man can become aware of is matter. All the spirit man is aware of is spirit. The moment that matter man and spirit man become one, the moment the matter self loses itself in the spirit self, there is no further awareness of matter as such. We know what is right now. We know it is a dream-substance and that we are the dreamer and we no longer doubt it. We know that the matter self must lose itself in the spirit self, or this can't be done. Again, my world, to the lay consciousness that knows nothing about his divine nature, my world would mean nothing. Self seeks itself and matter seeks itself. Neither have recognition of the other.
R: So the spirit man and the matter man both live together in the same body but neither recognizes the other, and the job is to set up that recognition.
Yada: Yes, that is the crux, the crucial crux of all man's trouble, his sorrow, his despair. It is a riddle, a total unsolvable enigma to the matter mind, to the matter self. However, this ignorance does not keep him from picturing creation as done by something greater than himself, per se. Indeed, it has made him assume this. It has caused him, forced him, the sleeper, into the thought that there is something greater than himself. This has caused him to call his greater self by the title God, for man, among other things, created God.
Now, the statement of it is very simple, but the finding of this recognition is very difficult. Yet the difficulty lies only in one's inability to come out of their conditioned consciousness long enough so that they can recognize their higher consciousness, their Christ Consciousness.
R: And yet, there seems to be a certain degree of communication between the two.
Yada: Yes, yes, while, at the same time, both are ignorant of one another. They are not denying; the low self is not denying the Christ; the Christ is not denying the matter-self. They simply know no existing link of recognition between them. Now, if we who admit that there is a Christ-self, if we know that this is the cause of Adam's adventures into the world of matter, that this is the cause of being lost, then we cannot fight with them about it.
We cannot feel despair because we cannot make them see the link, or bridge, or that there are links or bridges existing. We cannot do that. The study of life, the seeking of the path, is an individual experience. The work is not to enlighten others. The work is to enlighten one's self. Then if you are privileged to do this, to acquire your own enlightenment and it is properly observed by others around you, they will get the light and will come to your light, but all the talking, all the preaching, all the arguments, are not going to bring another to his Christ Consciousness.
Now you have often heard the expression made by your material scientists regarding man. The physicists say man is physical man and that is all there is to him. The chemists say man is a chemical man and that is all there is to him. The biologists say that all man is, is by genes and chromosomes. All three of these people are right, right in regard to man's nature as a matter-being. The rightness is based on what we have just got through saying, that matter cannot recognize spirit. It has no way to do this. There is no measuring stick. You cannot take an abstract and measure a concrete, or vice versa.
Only spirit can recognize spirit. Only matter can measure matter. The only way this condition can be circumvented is by spirit itself, shining its light on matter, on the matter-man so that the matter-man can see its shadow. Only a concrete can cast this shadow in the concrete world, but it takes the sun, or light, to create the shadow. If man could not see his shadow, he could not ever know of the light. In seeing his shadow he does come to a realization that there is a greater state that exists for him; that if this state did not exist, he could not exist, matter-man could not exist. This starts one who thinks, on the path to light, to finding the light and where it is coming from.This is the first great discovery of the human material consciousness. In making this discovery we take our first step into freedom.
To go back to what I said, that material man only sees his matter-self and yet he questions, where did I originate? He is speaking about his material self. Where did I, materially, originate? How did I get here to the matter world, to the earth? He does not know, and for the most part, the greater number of people do not know that the human being seeded himself here. There is no cradle of man on earth. Man did not begin at any one point, but over many areas at the same time. Some of the spores, of course, died or lost their physical form. Others lived for a time and, because of the environment in which they fell, made many adjustments to fit that environment. The ones that could not adjust or adapt themselves to changing environment, perished.
This earth is truly a school, not only for humans but for all forms that have what is called conscious potential in them. So we can go right down to stones and rocks. They have their own particular level of consciousness. When I say this, I mean that the whole vast material world is an intelligent, living being. But only in man have the life forces, that work through many, many forms attained what you today call the human form; only in that form did man find what is called self-awareness. Only then did he recognize that I am I. He could say this and recognize the meaning of it.
It was in this state of consciousness, this state of awareness, that the thought that this, I am I, is a shadow; there is something greater within. This is what set him on the path of seeking to see if his thoughts were true. Some of the paths he took were called by many names, some of which we have mentioned here tonight and at other times, which are the occult, metaphysical, yoga - all of these.
Now, what is the danger to be found in any and all of these paths? Exactly what are these dangers, for they are many and they act as pitfalls for the unwary. We must try not to charge in on any of these paths. We must try to walk cautiously, carefully, with much thought.
Irene: If the key lies in any one of these paths, then it is necessary for us to accept one of them, at least in this lifetime, to acquire this knowledge of our higher self. So, even though we must be cautious, we must start. We would not have become aware of this if we were not ready for it.
Yada: Of course. It is so, of course.
In the beginning, in creating the matter world, we unwittingly stumbled onto the formula for creating the three dimensional motion, and in so doing we got lost. Now, in finding our way back home we must do things consciously. We must be aware, we must try to keep awareness of each step we make and the steps to make. We must not simply tinker. While I say we must not, we will and we do, thereby bringing much trouble to ourselves. There are ways and means on all of these paths, taking any one of them, because they are all closely related to one another anyway, but there are ways of walking any one of these paths without creating further confusion for yourself.
One of the ways is to have a conscious respect for them. A man who handles explosives must know the danger of these explosives and the more he knows of the dangers, the more respect he has for them, leading him to handle these explosives cautiously, carefully. I do not think there is anything more delicately balanced than nitro-glycerin. Does the knowing man move nitro- glycerin carelessly? If he did, he would not be on earth very long. Only the unwary and the ignorant would be that careless.
Irene: Yada, must the one who is trying to become consciously aware of himself as being the creator, expose himself to the different...
Yada: Must he explore all these fields, do you mean?
Irene: Well, you know, all the different positions you have told us about that you took for so many hours. Does he have to be under the supervision of an individual who knows about these things?
Yada: If you are going on these paths in a more direct manner, of course you must have a teacher. It is like one who is trying to learn a language that is not his own. It is almost impossible for that one to learn a language without being around, or near, or close to where it is spoken fluently all the time, or by direct tutelary direction of a teacher.
Irene: In this field it is rather difficult for a neophyte to be able to judge whether the teacher knows what he is doing; so once he gets himself into a very bad situation, this teacher may not be able to get him out of it.
Yada: For the beginner, the best step to take for learning is by something called intuition. He learns by feeling that this or that is so. After getting a feel for it, then they can start taking the physical path of experimentation. The first step to take there, is meditation.
You see, it is very difficult to do what is called thinking. Very difficult, and more difficult to concentrate upon what one is thinking. To a degree, forget your outer world, lose consciousness of your outer world, simply by putting all your consciousness upon what you are thinking. Now you can practice this any day of the week for at least ten, fifteen, twenty minutes and after a while you can do it for as much as an hour.
R: Do you do this by centering your attention upon it?
Yada: Yes. Put your consciousness of it. You know, my friends, you can so hold your awareness of an object that you can learn much more about that object. Your consciousness gets a deep sense of rapport with it. The object will then impart to you its true nature.
Now for a time you will find, in this practice, your mind, your consciousness wobbling in the short period of a minute, for instance. A minute is a long time for a beginner to hold his attention on an object exclusive of all other objects around him. But it is good practice, a very beneficial practice, for it brings one, if nothing else, poise, peace of mind, contentment with what they are and where they are at any given time. I am in the kingdom of heaven when I am at one with the world around me whether that world be a stone or any other object. I feel the divineness. It comes to me as peace of mind, the divineness of losing my consciousness of being a flesh body. I find myself to be a stone body, a wood body, the body of a plant.
After you have been able to do this successfully with an object, then you can do it with thought alone. You need not take an object, an external object, to meditate upon, but simply the thought of it. An idea will put you into your kingdom of heaven. Now, if you go at meditation carelessly, and with the thought of seeking phenomena out of pure curiosity to find some mystical condition existing because you are fascinated by the phenomena of it, you are going to get into trouble. The instant you start into meditation you begin to get into rapport, not with what you are observing before you, but with many minds, states of consciousness, endless thoughts that are flowing through, and go to make up, the space around you. Mostly you get into contact with the low vibrations, the low thoughts, the gross, concrete thoughts of unsatisfied desires.
The life of most of these things are sex, sex on the lower level. Then you become what is called, obsessed.The glitter of sensation and what you can do with thought by concentration upon another becomes so fascinating that you get lost on the path. It becomes the path of hell. In the beginning very wonderful, very pleasant. Why didn't I look for it before? Why didn't I find it before? Oh, I am master! What great power I have! What great ability! Now I can use another person, both their physical form and their life forces!
But we have forgotten that we must become masters of ourselves first. Masters over our lower self, so as to avoid getting entangled with the lower self of others.
The occult, the calling up of spirits, the dealing with black and white magic leads to physical depletion, nerve depletion and to the depletion of the entire physical body. There is no magician or student that was ever known to enter upon the path of magic, that did not end up mentally lost, possessed. This is so.
R: If he develops himself he does not need to use magic because there isn't anything he cannot do of his own self, that the magic can do for him.
Yada: Of course, but you cannot tell this to those who have become fascinated on the path of magic. Once they have gotten under the hypnotic control of the magician's plane of thought, you cannot reach them.
Irene: What path is the safest path?
R: Alchemy for the western mind and yoga for the eastern mind.
Yada: Why did you say that?
R: Because the western mind uses a different grade of mind- substance than the eastern mind does; their culture is different, their ways of thinking are different; consequently their methods are different, but lead to the same result. The alchemical path is the path in which they use meditation and concentration. The basis of both the alchemical and yoga paths are similar in that they both have as their objective the perfection of the self, and after the self is perfected, then you can handle matter.
Yada: This is so. Now you do not find this condition in the occult path. They have not gone through the alchemical path. They have made no attempt to transmute their lower thoughts into more intelligent thoughts, thereby creating an intelligent being. They have thought only to do magic with the help of other forces beyond the three-dimensional ones.
Irene: They are really not controlling matter as we know body matter, but they are doing their magic without understanding what they are doing?
Yada: This is so. They are not doing the creating themselves. They are turning the creation over to other intelligences.
Irene: They compel other entities to do their bidding.
Yada: Yes, and therefore this is leaving other entities to do the creating, to create their world for them. Here is where an occultist is walking down a blind path, a path that will lead him to his destruction, for it is appealing to his sexual self because these are the forces that he lends to these other consciousnesses in other realms to do the creating, with which to make matter. These are his own vital energies.
R: Yada, does he not also use occult forces that he gets from his aura and is there not danger of creating a rent in the aura?
Yada: Of course. This is the path that he works his energies out of, like I said, through the auric light. In doing this, once he has given these forces to create into the hands of other beings to create for him, symbols of the creation are left in his aura and these symbols, because of the way they were used, are terrible nightmares.
R: Is there a tendency to the weakening of the will?
Yada: Of course. Again, this leaves tears, or rents in the aura, and during his practice of calling up these beings, he is in an open door of invitation for these low elementals, both of human kind and of a sub-human nature, to get into his aura and possess, or obsess him and bring sickness to his body and to his mind.
Magic of this kind should never be gone into unless you have first gone through the alchemical path. The alchemy path is one of love, of understanding. It is one with feeling for the greatness, the divineness of life.
Spiritualism is, in part, the occult path. It is the calling upon beings on the lower realms, beings that have not completed their rounds of life, beings who know not their source, their nature.
R: The alchemical path is also highly ethical.
Yada: Very much so; therefore, deeply moral. If we, as human beings, have no sense of moral responsibility, then we have no sense of anything. We become animals.
Yoga is very nice but not for the majority of western minds, especially when the student attempts to use certain breaths upon his physical self. Some of these breaths, used by the unwary, the ignorant, can create what is called dissociation, amnesia, obsession and very often, death. The practice of the ignorant to turn their breathing over to their conscious self can bring death. Breathing belongs to what is called the unconscious self. It is automatic this way; therefore, it is natural this way. To turn it over to the conscious self, the conscious self will then have to think about breathing and, if you should forget it, the spirit of that person is set free and the body is called dead. It has happened many times.
R: One of the great Hindu teachers had to take every breath consciously for three days before he could get it under control of his unconscious mind.
Yada: This is so, for even many of the great masters of this sometimes make mistakes and suffer for that mistake. I think that experts in any field are in a more dangerous position than the neophyte because when we get expert in something, we are so, because we have turned it over to the unconscious self, and it is done automatically. Now with the expert in breath, he turns it over to the conscious self. If he does this consciously, he can forget to breathe.
Irene: Then he would not be able to go into a natural sleep state. He would have to stay awake all the time.
Yada: Or die, and of course you cannot stay awake all the time, and you cannot sleep unless, of course, you know how to turn the breathing back to the unconscious self. It is a great danger. People who know how, by breath, to slow down the rhythm of the heart, or even to stop it for a little while, sometimes do not remember how to start it again.
R: Even holding the breath is dangerous.
Yada: Very dangerous because this means that there is no oxygen getting to the brain.
I wish to depart for a little while.
(Yada departs and, during the intermission, the conversation turns to the subject of the human aura. Yada speaks on this when he returns.)
Yada: Yes, I think it is very interesting, what you were just saying. The male is encased in an egg-shaped light, and the female's goes only a little below the knees.
R: Why is this, Yada?
Yada: It is on account of - I like that English, on account of - that the male organs are outside of the body instead of inside. The shape of the auric light with the male is due to the fact that the organs are on the outside of the body and point down. With the female they are inside and up, so there is no need for completion of the auric light to the feet.
R: It does extend down to the feet but it narrows from the knees down.
Yada: Yes, this is so. While in the male body it is full, in the female it goes down very, very close to the legs. From the ankles to the knees it is almost straight up.
Irene: I would think, then, that the female as well as the male would have a light around the feet because there are chakras in the feet.
Yada: Of course, but with the female it is closer to the legs. Every organ as well as the body has its auric light. The sex centers are very much alive, especially is this so in one's youth as long as there is nothing wrong with the glands. If there is something wrong with the glands there is very little auric light around that center. If the mind is constantly preoccupied with that center, it is very bright and very vibrating. This causes irritations, furthering the desire for sexual expression with no true satisfaction and simply momentary relief from tensions.
When we communicate with one another with respect and love for one another, the sexual organs stay healthy and the light around them is bright green, a very pale but beautiful bright green, and pink when in love.
How we abuse ourselves when we abuse another! By not knowing! By ignorance!
R: Yada, does this pale green and pale pink have anything to do with the eyes? One sees pale pink and the other sees pale green.
Yada: Very much so, very much so. We go again to the sexual expressions with another, for when we have what is called the sexual climax, the eyes are definitely affected at that moment, so much strain and tension is put upon them. The eyes are more affected by the use of sex than by anything else, and when wrongly used, very great tensions of a negative nature are put upon the eyes, making eye strain, eye sickness, and blindness.
R: Is there any connection between polarity and the colours pink and green?
R: The pink is positive and the green is negative?
Yada: That is so, for love is always the most pleasant force of life. Indeed, this is the love-field out of which we manifest ourselves in the physical world.
Now I will stop talking and listen to you. Do you want to say something, Clara?
Clara: I don't know of anything right at this moment.
Yada: Do you Joseph?
LaB: Yada, is it of any importance to any of us to try to understand ourselves by, let us say, attempting to see into the aura?
Yada: I do not think it is necessary. I think we who are beginning to seek wisdom, I think we should start by daily practice of being aware of what we are doing and seeing the motive in what we are doing.
R: In the study of alchemy that is the first thing to do, to watch your emotions and your thoughts, and our method of expression and especially the words we use.
Yada: That is so.
R: In a way, you might say that alchemy is a way of working through the subconscious mind.
Yada: This is so; very much so. Let us take what, in your English language, is a four letter word. In some other languages there are more than four letters. These are called negative forms, because they are mostly concerned with, and are created by, the low emotional self. In one given to the use of these words more than is normal in daily speech, it leads them to, and creates upon their nervous system, negative effects and leads them into sickness. They can also bring sickness to those around them, who register these words by what is called hearing. You will notice that these words are rarely used without emotions, deep and carelessly ejected energies. Good way to deplete yourself. Good way to let others suffer, those who have to listen to them.
Many think, oh, it is alright. You are just word conscious. This sound, especially those words which produce this sound, whether it is in English or any other language, are very detrimental, quite apart from our psychological rejection of them. Most people do not know this. Many of us are given to murder unwittingly, without intent. Without conscious design, we murder.
In the beginning, the great thing to learn is emotional control; but before we can learn this, we must know why we act and react to certain experiences. Why do we react in certain given ways? What makes me cringe when I see an act that is what I call repellant to me? Because I have created, or someone else has created within me, a pattern of thought that has stimulated my nervous system to the point of what is called revulsion.
Something has happened to me in some past time. That something may be only very remotely connected with what is happening to me right now, but nevertheless, it is there in the unconscious self and starts reacting years later when something similar comes before me. Something similar to what I am experiencing now, something but slightly related to that past event, has triggered what is now called a sense of revulsion in me. It did so then and it will do so now, and I will not know why. I only know that I am revolted by this sight, by this sound, by this feeling.
There are people in your world that become alcoholic addicts, drug addicts, food addicts, and others. What they are imagining is not what is killing them both physically and mentally. It is what happened to them in the past. It is the thorn from the past in their side. Today your medical men are beginning to recognize the fact that the alcoholic is a sick man. He is emotionally and psychologically sick. He is trying to ride out the storm of strong emotion that was triggered in the past. He is trying to find equilibration with that experience and the one he is now living.
The person who is subject to schizophrenia is psychologically seeking to escape from some painful event, so he produces character after character, personality after personality. He juggles all these around and pushes them forward for the world to observe so his own self can escape the pain of the struggle. If I did not do this, I know someone else did it. Deeply, I know I did it, but I cannot accept it. It is too painful. I wouldn't have done that sort of thing. Not I ! But someone else did it, or could have. The outer world seems to think that I did it, so the only way to avoid punishment for this, or the need for punishment, is to become someone else. What easier way?
When the schizophrenic condition is not caused by some disease of the brain or some form of deterioration, he can be rationalized. He can be made to realize that he need not fear any experience, that he need not worry about what he did, he need not create guilt feelings of shame. Then he will stop creating different actors to face his world.
Sometimes schizophrenia comes on us like this very quickly. The pressures of the past which we have been trying to get rid of, but have not, are piled up and become too great and we break under them. Sometimes we cannot create other personalities to take our place, to face our music, so we throw ourselves into some form of coma; some kind of suspension of our awareness in respect to the outer world takes place and we retreat in one- pointed hysterical fixation.
It is very difficult then to reach us. We have retired to a little world of our own. A little world, but for us, at that time, a safe world. You know what is called, the animal, the opossum? When you attack him, he curls up and wants you to think he is dead. He curls up and he looks very dead. This way he thinks you will go away. He is not there. This animal, by his own nature, to protect himself, suffers schizophrenia, hysterical fixations, for the greatest cause of emotional trauma is fear, fear of our individual safety.
But when we know, when we know who the I AM is, we have no desire to run away from the responsibility we have made in this wonderful state of consciousness. We are ready, willing and able to accept whatever the result of our acts may be. A healthy man, even though another person is involved with them in some form of negative action, does not blame that other person. He says, yes, I accept the responsibility of the act. He does not say, he encouraged me, or she encouraged me into doing this or that. We cannot be encouraged, or enchanted, or lured in any way when we live consciously.
I must leave you now. Good evening.