Recorded on 31 October 1984 during a 9-day seminar

Part 1

Good morning.  I’ll take you on the major rollercoaster ride that we are on and have taken.  Your daily lives are rollercoasting all the time.  But we should know intellectually the whole complete picture, which, when we do, I think it better helps us place ourselves, better helps us move in a direction of getting off the rollercoaster.

If you can imagine it, life should be a straight line.  Not even that—a point.  Just never move, never act, never do, and that is the ultimate state.  Yet, if you have concocted a body or bodies, they go on without you doing a thing.  Your body moves, the world moves, and you don’t do a thing—you just sit back and watch it all.

So, this concept of being still, being a point, or better than that, being every point without moving, does not take away from your dear, dear world that you hold on to for life, which is your nemesis.

So, this rollercoaster that we have decided to take a ride on, we start off in being only beingness, if you can imagine what that’s like, and you cannot.  The mind cannot see beyond the mind.  Mind is a come-down from beingness, so when you try to imagine it, it’s impossible.  But how many of you have experienced just being your beingness?  There isn’t a moment when you’re not.  There isn’t a moment when you’re not experiencing your beingness.  And this is what you’re looking for.  In your every act in life, you’re looking for your beingness.  And what it is, you call  your Self, with a capital S.  When I am just my Self only, I am my beingness.  And you can’t help but be your Self; you cannot help but be your beingness.

So, what do we do?  We take a sleigh ride, a rollercoaster ride.  Out of this nice, even, perfect, wonderful spot, we start moving out, and we take a real downward ride; we go to a bottom, and then ride back again.

In this all-perfect state of beingness, in order to get into difficulty, we create what we call our mind.  So, right at the beginning here, we set up a mind.  It’s only an instrument to separate, only an instrument to create differences—parts, primarily—after which, the more parts we create, the more it hurts.  So, after we create this mind, we do everything to get back to the beingness with the mind.  But the mind cannot do it because it’s lower than beingness.  But what the mind can do is direct you toward letting go of the mind, so that you can just only be.

Part 2

But once we start out, that’s not enough; we set up a body.  The first body is a causal body.  It’s a delightful body, because there, every concept, every idea we have, is instantaneously fulfilled.  Every concept is instantaneously fulfilled.  And there’s not too much motivation to get out of that causal body, and yet it’s relatively easy to do it, to go back up.

But what we do is, we make a denser body, called astral.  And here’s where we really hang ourselves (I’m putting the man’s neck right around that line when we get down to the physical).  In the realm of time—this was started eons ago—in the realm of time, we’ve been hundreds of millions of years into the physical.  This is how stubborn we are.  And theoretically, any time anyone should choose, that one goes right back up to the top.  But as you’ve noticed, you get so caught up in your toys, in your externals, you just don’t want to let go.

So, we develop all these externals—more and more and more.  And the more we develop, the heavier we feel, the slower we get, the slower we move, until you hit bottom, the state we are in, the physical.  It’s the slowest, densest state possible unto beings everywhere in the universe.  We cannot go slower, lower, denser than we are right now.

So, that’s a great place to be: we’re half-way through.  And we’re actually—those of us using the method—are beginning to move up and out of the physical.  We’ve chosen a time to come in when the incentives to get out of the physical are going to be the greatest, and that’s great, because it’s when all the props are knocked out, all the external props are knocked out, that we say, Enough! and we go back home.  Home is up here.

We’ve chosen a time to come in when the incentives to get out of the physical are going to be the greatest. And that’s great, because it’s when all the props are knocked out, all the external props are knocked out, that we say, Enough! and we go back home.

So, you’ve chosen a wonderful time.  You couldn’t have chosen a better time to come into the physical realm.  Because unconsciously we set it up—originally consciously—so that we will not be forever caught up in this heaviness, in this misery, in this limitation.  And when we set it up, we could see ahead of time that you get so blinded, you don’t know where you’re going, and so we set up the automatic protective stops.  That’s the physical, set up so that the physical can’t work anymore.  Then we have to go back up.  There’s only one way to go—up—when all the [supports are gone].

And I don’t know whether to mention it or not, but I will.  The leader of what’s considered one of the most spiritual countries in the world died this morning.  Indira Ghandi.  She was assassinated.  By who?  Two of her guards.  They were Sikhs. . . . But the irony of it—who did it?  Her closest personal guard.  What I’m saying to you is, there are no safeties in this world.  And what are you doing every day?  You’re trying to make it safe.  Even if you get to be the head of one of most spiritual, one of the largest countries, you still can’t be safe—until you identify with your beingness.  And when you do, you’ll have the absolute safety there is.  You’re untouchable, immortal, whole, perfect.

So, try not to hold on to this physical carcass with the intensity that you do.  Start looking towards moving up.  You’ll move back into the astral.  When you get up there, it’s different than here.  Here (the physical), you’re looking in a downward direction all the time.  Here (the astral), you keep your direction up.  And when you do it enough, you get to be a christ, a buddha, back in the causal; that’s where they are.  And where they are is such a thin line from just beingness only, that should they choose to go over the line, they can do it.  But they get caught up in wanting to help the world, such that the ones who start helping seem to hang around for thousands and thousands of years.  But they do it in a very comfortable body, the causal body.  So, be cause.

Question: And what about you, Lester? Are you in the causal?

No.  If I were in the causal, I wouldn’t be talking to you.   When I say you, I mean the world.  I sat in it for years, and then came out to do my duty to God and my country, obey all the laws and do good. (laughter)

Question: In other words, you were drafted. (laughter)

So, I volunteered for it; you had me volunteer. (laughter)

But once you sit in that quiet state, it can never leave you.  And it’s very difficult to stay with the noise.

Part 3

I still have to use the radio, news, read the newspapers, to know what’s going on in the world and so-forth, because if I don’t, I just automatically float up.  And if you asked me questions, I’d look at you and just smile.  Because there are really no answers to the questions you’re asking. You’re asking me, Well, why shouldn’t we be limited the way we are?  Why shouldn’t we have all these troubles?  Why shouldn’t we have this heavy body?  Why shouldn’t we suffer?  That’s the way every question that you put to me sounds.

And in the early days, that was the way I used to answer questions.  I wasn’t even aware of it until an awfully sweet girl who worked with her husband at the Valley Verde School said to me, “Oh, Lester, you’re so rude!”  And I said, “Am I?”  She said, “You certainly are!”  I didn’t know why, so I had to ask her: “Why?”  She said, “I just asked you a question a few minutes ago, and you looked at me and smiled.  You didn’t even answer me.  Then I asked you a second question, and you did the same thing. Then I asked you a third question, and you did the same thing.  That is rude!”  And I said, “Gee, she’s right, but I still don’t think it’s rude. I said, “Could we ask them over again?”  She didn’t want to.

But I did try to answer her questions more-so.  This happened in Phoenix in a restaurant.  And then I came back to Sedona; I asked closer ones, “When you ask me questions sometimes, do I just look at you and smile?”  And they said, “Yeah.”  I said, “Why didn’t you say something about it?”  This was Reverend Lindsey.  She says, “Oh, I understand.”  And another fellow told me the same thing. And it was only then that I realized I was not answering the great majority of questions.  But I was answering, see, where I come from, with a smile.  That smile is: “Thou art that perfect being.”  Of course, when you project that to the other person, it tends to lift them.  But of course, I couldn’t lift them high enough to agree with me, so, they wanted an answer down in the pit.  So, I had to learn how to talk pit language. (laughter)

Question: Is that when you moved to New York?

Lester:  Oh, no. No, it was back in the early ‘60s when I began. I think it was early ’68 I began watching TV, hour in, hour out, one program after another, until I could get my first feeling.  And when I got the first feeling—I got a little tear in the corner of my eye—I just jumped up and I applauded.  But it took me until 1968 before I could do that, from ’52 to ’68.  Now, back in ’52, I knew I would be doing what I’m doing—I had the whole picture.  When you’re there, there’s no time.  You can see back a million years, forward a million years, or tomorrow.  But I saw the picture and I knew I needed to come back.  It took me 18 years to get into the realm of thinkingness, whereas it took me three months to get out of it.

(drawing on paper) See, this is beingness, this is thinkingness, this is more of a doingness: you’re quite active there. And incidentally, when you dream, and you see your body, that is your astral body. And that astral body is the matrix for the physical body, so it looks just like it.  It’s the mother of this body; it forms this body.  And down here we think we have to have in order to be.  We start gathering the infinite universe back together by trying to own one plot; then more and more and more. And then, when we think we have the world, like some of our leaders do, they want to take in the moon. And this week, NASA was talking about Mars. They think the Russians will probably get there before us. You have to get Mars, and then you want the whole solar system after that, and you want the rest of it, when you’re in the realm of havingness.

So, when you’re in havingness and you start to do, it moves you up towards the astral. Now, there’s a difference between here and here. When we’re up in that top state, we’re up there in sort of a passive way. And when we run the gamut of all this, we come back to it in a positive way. And I think the best way I can explain that is like sickness.  If you’re born healthy and you’re healthy your whole life, do you appreciate the health? You like it, it’s nice, but you’re not aware of the value of the health. However, when you’re sick for a decade or two or three, and then you become healthy, you will always appreciate the state of health. That’s a positive knowing of what is health, whereas if you’re born healthy and remain healthy all the time, it’s a passive knowing of what the state of health is. So, when we run the gamut, we go out no more, because, why live in a hell? And that’s the state we’re in here: the most limited, the most hellish state beings can ever get themselves into.

Because we’re down here, we have a tremendous advantage. When you’re in hell, the advantage is the incentive to get out of it. And we’re plagued with it, peppered like with bullets all the time, to get out of this state. And because of that, from here, we can go straight all the way back home when we so decide. And I’ll tell you this: once you get up into these nicer realms, it’ll take eons to go all the way. Things are nice; everything falls into line. You’re conscious of the fact that you’re going up without incentive to do it. And so, the old programs hang on and keep us in this nice state for eons. And yet, we’re never fully comfortable in any of these states until we get back there. We are always prodded by the memory of what it was at the beginning. So, to avoid the endless—

You see, when you’re in these states, you’re highly sensitive. The majority of the time, everything is wonderful; but when things are not, you feel them far more intensely than you can feel now. Your feeling is totally concentrated on whatever that feeling is when you’re up there, and by comparison to the harmony you’re living in, it’s extreme. It doesn’t last, but when you hit it, and you will hit it, it’s extreme. And so you’re occasionally going into a terrible feeling.

Part 4

How many people have read Autobiography of a Yogi? I can use that book to allude to these things. Here you take Yogananda: he was free before he was born. And at one time he’s going to visit one of the saints, and he meets him, and all of a sudden he drops down on the ground and he’s crying and screaming, “Oh, please, give me an experience of God.” From the high state, when you go into that non-godly state, it’s excruciatingly painful. He threw himself on the ground, he was screaming, he was writhing with the agony of not being one with God. Those are the things we go through in these higher states.

So, what I’m trying to say is, these states are awfully tempting. And as you move up, some of these characters will invite you into it. My recommendation is, bypass it all. Take this. Get off the rollercoaster. Go right back home. Being in the state we’re in, any one of us can do it. Remember, that’s the tremendous advantage of being here in the physical. We can go straight back home. You can do it in a few months, a few years, this lifetime, or many, many lifetimes. It’s up to you; you make the choice.

Now, the majority of people on this Earth, who do not have the Sedona Method, are going to take millions of years, through the trial-and-error, through the hard way of smashing up everything to show us that it doesn’t lie in things. I think you can see that as our trouble today. We have materiality; we were never so unhappy.

Back in the days when I was a boy, a youth, hardly anyone had enough food, if you can imagine that. We were dolled out the things like fruit, desserts—they were expensive. Things like cars, TVs, radios, airplanes, boats, a very small percentage, probably less than one percent, of us had those things back in those days. But today, everyone has more than what the wealthiest man had back then. And we think material things will bring happiness. And we still do; we still go after them. Discover where the happiness is. It’s not in the thing: it’s in letting go of the agony of not having it. Desire is an agony of lack. It’s letting go of the desire for having it that momentarily quiets our mind. And at that moment, we’re just being.

Discover wherein lies your happiness. You’ll stop wasting your time; you’ll stop pounding your head on brick walls. And you’ll go direct for where it is, right where you are. It’s just you, identifying with your beingness. Can you see why I say it’s simple? It’s the simplest thing in the universe to be. You are. That’s how simple it is. And when I say it’s easy, what does it take for you to be you? Nothing. What does it take for you to be you? Nothing. What effort does it take to be? None. But look at what you’re choosing—a tremendous effort to be otherwise, to be limited, to be sick, to be chasing after specks in the world when the whole universe is yours.

So, it is simple; it’s you, your beingness. And it’s easy, because you’re there now. Effort? It has nothing to do with what I’m talking about. Effort is all the commotion you go through to be what you are not—an extremely limited physical body. Spending almost all your time trying to keep it surviving. Even though it’s so obvious that the body does not survive, everyone is spending ninety-nine percent of his time trying to keep the body surviving. It’s a no-win proposition. And still, we go after it. You see how brilliant our minds are?

Lose the mind; stop the thought, by ridding yourself of the motivator of thoughts, called feelings. No feelings, and you’re there. You see how simple it is? And when you so decide to let go of your feelings, it’s easy. It’s an accretion that takes tremendous effort to hold on to it. Become effortless right now, and you’re free. Let go of all your effort, every ounce, of it trying to be limited, of trying to be what you are not. It’s simple, you are it, and it’s easy—it takes no effort. Every ounce of effort you use is trying to be a limited body. Trying to keep it surviving, because you’re not smart enough to know that it doesn’t. If you were, you’d just give it its just due, and you’d turn, focus all your attention on going free. You would turn all your attention inward, take all your joy from you. Which is the only place where it is in the first place.

So, it’s simple and it’s easy. Everyone fights me on that. I think that is my biggest danger point. I think more people want to kill me because I say it’s simple and it’s easy than anything else. All right, what is it that wants to kill me? (“The ego?”) The ego, the effort, the mind—they’re all one and the same thing. Ego equals mind, mind equals ego. You’re so wanting to be a limited ego, that when I suggest otherwise, you want to kill me. Isn’t that silly?

Part 5

I don’t know why everyone chooses to hang on to the misery. And as long as you’re trying to get your joy from this world, for each ounce of pleasure you take, you get pounds and pounds of pain. For each ounce of pleasure you take, you get pounds of pain. Putting it another way, for each ounce of pleasure you take, you get pounded with pain. And you’re all experiencing this, more or less. Why not make the decision here and now to go free, and let it be in a matter of weeks, months? And then, to bait you, I say, “You want to have? You can have anything without effort if you’re free. You want to do? You can do anything without effort if you’re free.”

So, there is no giving up. There is only a taking on more and more and more until you’re infinite. So many of you think you’re going to give up. You give up (regurgitate) like you do with food. You give up your misery: that’s all you give up. But you have not convinced yourself yet of what I’m saying now, because once you do, it’s just a matter of months. And you’ll dump all the feelings and just be your beingness.

Okay, I’ve taken you on the rollercoaster ride, the main one. Of course, what we do on these rides is we impose another rollercoaster. Down here it’s really sharp.

Q: So, on our way up, we’re going to see that we have a choice to go into the astral and the causal?

Lester: Can’t you see it now?

Q: No.

Lester: You don’t think you have a choice.

Q: I don’t know anything about the astral or the causal.

Lester: It’s all in the mind. You’re experiencing both of them right now. When you have an idea, and you see it through to completion the moment you have it, that’s done by the causal part of you. When things happen immediately, that’s done in the astral part of you. Like in a night-dream: whatever you think, is, immediately. And when it takes time and years, you’re in the physical.

END

 

(3:30) But the deadliest of all things is not alcohol, it’s not smoking—it’s our thinking. What comes out of a man’s mouth is more important than what goes into it. . . . Every thought materializes.

Q: What’s the mechanism behind it?

Lester: Behind what?

Q: Well, we’re the cause . . .

Lester: Thinking is the cause of everything that happens.

Q: Well, what about grace, or the help that this other . . .?

Lester: Well, grace is your Self. Grace your very own Self, which is always trying to take over. You’re always trying to return to this infinite being that you are—that’s the grace. The real grace is the Self, always there. Your own infinite beingness is always there, and that’s the real grace.

(7:40) So, to come back to that point just before that, in order to be infinite beings, we must have no desires. Because any desire is a limiting action upon ourselves. If we think we need something, we think of ourselves as being limited. If you have everything, if you are everything, how can you want something? If you know that you don’t need anything, and you go through life knowing all the time that you need nothing, your attitude is different. That’s your feeling all the time. And should there be a need of the body, it’s immediately fulfulled; you don’t have to think about it. It’s taken care of immediately.

On how to carry this point further, we should have no need for this body. If we are infinite beings, why do we need a body? Now the fact of being born into a body is a fact that we are ignorant of our limitlessness, because we take on a limitation—the body. This goes for all bodies except those of masters. A master can consciously create a body or come into a body and not be limited by it.

(10:30) So, the fact that we’re born into a body shows that we are ignorant of our infinite self. This is an indictment in its own defacto situation. However, now that we know that we are limitless beings, we don’t have to accept that fact anymore. And we shouldn’t accept it. And we should live our life so that we are not identifying with this extremely limited, garbage-producing, headache-producing vehicle called the body. Which cuts off pleasures because we attach pleasures to it, when the pleasures are nothing but the experiencing of our real Self.

So, our way of life should be to “Be not the body.” In everyday work, we would just mentally sit back, allow the body to go through its motions, almost automatically, all the time knowing that, “I am what I am,” that we are the Self, that we are limitless. That we are not only that body which we are puppeting, but we are all bodies.

Saying that in another way is saying, “Be the witness.” Look at the world as you would look at a three-ring circus, with you outside of it. “Be in the world, but not of it.” “Let go and let God.” All these statements mean the same thing: do not identify with the body. Mentally stand back, knowing who and what you are, and let life go its way.

When we do that, everything becomes easy—actually effortless, if we do it fully. From that moment on, we have no more troubles—we can’t, as we are identified with our infinite Self. And whatever should happen to the body doesn’t throw us, doesn’t disturb us, even if the body hurts. It’s not severe, because it’s distant. If the body hurt, you would know it, but instead of being an excruciating pain, it would be just a dull— like a dull pain in the distance.

Also, the body would not be incapacitated. When we identify with the body, we say, “Oh, it hurts; I cannot function.” “I sprained my ankle; I cannot walk.” Don’t identify with the body, and that body will walk with that sprained ankle just as well as with a perfect ankle.

It reminds me of an experience in the war when one fellow saw another fellow lose his leg and he kept walking without— from the ankle-down was shot off. Another fellow told me— I guess I can tell you. He said, “We were running at top speed, and the fellow alongside me had his head shot off, and he kept running with me.” He said he ran about fifty, sixty feet, and then fell over. This is because the fellow who lost his head just wouldn’t accept it. He was probably so concerned with running away, or something, it took him sixty feet of running before he realized his head was off.

(15:00) There’s always a decision to leave the body. Like, his decision would be, “Oh, this is ridiculous trying to run a body without a head. Let’s let go of that body.” Then he identifies with the astral body. But be not the body, and the world is a dream, a beautiful dream.

We just heard two incidents, where an ankle was sprained, and he could hardly stand on it. But he couldn’t find a taxi, so he walked how far? Five miles home on a sprained ankle.

Two Februaries ago, just before I went to New York, I was cutting down a very large dead cottonwood tree and I had my left foot on the bank of the tank, my right foot on a stump, about that high off the ground. The ground went straight down—it was a wall of dirt. I had my left foot on the wall and my right foot on the stump, and I was cutting this tall cottonwood tree down—it was probably about 30 foot high, maybe more. And for a moment I thought it was starting to move toward me, so I lifted up my foot, ready to get out of its way, but it didn’t come. And then I went to step again with my eyes that way and I missed, and I must have fallen about four or five foot down on this foot, bent back like that.

Well, immediately it blew up; it was all purple. And I limped the way [back]. And I said, “Well, what am I going to do?” “Let it be.” My usual way now is, if anything happens to the body, I let it be and I’ll be not the body. And I walked to the house. I was walking normally, even though that was all blown up; it was really swelled up and turned blue. And I said, “Gee, I’m leaving for New York in a few days. What do I do now?” And my inner Lester says, “Well, in that case, let it go.” Just like that I let it go, and instantly the swelling and everything went down; it was as good as new. But if I weren’t going to New York, I would have walked around with that ankle until it healed itself. It’s a good opportunity not to identify with the body. I welcome these things now.

(18:20) Well, we started off by saying, being born into a body is a sign of ignorance of the fact that we are limitless beings—the exception being masters: they can come into a body and not be limited by it. But when we are born into a body, it’s a sign of extreme limitation. Therefore, we must get to know that we are not these bodies. Or, saying it another way, that we are not limited by the body and we identify with all bodies. Every body is our body. Then when we do that, we are standing off in the background, letting the body go its way. And when we do that, the body cannot give us any problems because we are not the body. If there’s a sharp pain, it turns out to be a sort of a dull pain in the distance. And as I said before, even if we have a broken leg, we could keep right on walking with that broken leg if we do not identify with the body, as I did with the sprained ankle. At first I feel it; it’s very painful. Then I don’t identify with it, I can walk normally. There’s a slight pain down there—I know there’s a pain there, but it doesn’t bother me. It’s sort of in the distance; it’s weak.

(20 min) And I’ve done this in many instances; in the past two or three years I started this. At first—my gosh, it must have been nine years or so—if something happened to this body, I would instantly correct it. Many times I hurt it badly. One of the things I can remember, I fell and [inaudible] went right back here, and I just, with my finger, I, with my hand, I first put it in the right place and I just said, “Okay, it’s okay.”

Another time, I put four fingers into boiling grease. I was in a hotel room and I didn’t want to splatter any grease on their carpet. I’d be kicked out of the hotel if they knew I was cooking. So, like the absent-minded professor, I put that blintz in very easily, so it wouldn’t splash. But I was thinking about something else, and my four fingers were under it. And I had them right in that boiling fat before I realized what happened. And I let out a yell; I thought everyone in the hotel must have heard me. And I said, “Lester?” And I said, “Okay.” And I said, “Finished.” Just like that. It wasn’t red. It was just greasy, but no redness, no pain.

There were numerous times I would damage the body and instantly straighten it out. When you know it’s just a thought, it’s your mind that determines the body, these things are very easy to do. But as of two, three years ago, I realized it’s a higher state to have a sick body and not identify with it. And that’s why certain masters do that. They’ll go through life with a weak or sick body, all the time maintaining their peace and equanimity. And they welcome it because it’s an opportunity to be constantly reminded that they are not the body.

(22:20) So, our way of life should be trying to develop this all the time. Be not the body. When we’re in the world, let the body go through its work, through its taking care of the family, through all of the things that we do. And we should not identify with it. . . . Other ways of saying what I’m saying is, “Be not the body.” “Let go; let God.” “Be the witness.” “Be in the world but not of it.” All of these statements mean what I’m saying now.

Do not identify with the body: identify with your real Self. I am what I am. I am an unlimited, free being, untainted, untouchable. Now, the more we try to maintain this in our everyday life, the more we succeed at it. The more we succeed at it, the more we can do it. The more we try. The more we succeed. And it goes on until some day, we have fully let go of the concepts of “I am this body.” Then we’re masters. When we leave this plane, we will do it consciously and not come back to this hell.

This is the greatest hell there is. In all phases of beingness, we will never be in a more difficult life than we are right now. This is the deadest state possible to beings. This physical state is the grossest. And if we don’t go all the way, when we exit this body, we go into realms that are so heavenly they cannot be described and are closer to the ultimate. But we should try to go all the way from this state. To us it is given to do that, not to beings from the astral realm. They cannot go all the way: they have to come here to go all the way. But we have the possibility of going all the way back, right to the absolute.

Now, the method of going all the way is simply this: Be not an ego. Be not an individual separate from the whole. It’s the ego-sense, the sense of “I am an individual separate from the all” that creates the mind that creates the bodies.

(26 min) There are three major bodies we have: the physical, the astral, the causal. The causal is in the realm of ideation, ideas. Ideas are instantly fulfilled on their presentation in the realm of the causal. The astral is very similar to this, except it’s unobstructed—whatever you think, is. It’s like the dream-life that we have at night when the dreams make sense.

But the sense of being an individual, separate from the all, is the start of limitation. If we are the all, we are unlimited. The moment we say, “I am separate from the all,” that starts limitation. In order to be separate, we have to have thoughts of separation, and thoughts constitute the mind, and the mind creates the three bodies.

(27:00) Now, this is a tremendous thing. There is so little known in our realm, that from this realm we can go straight to the absolute. We don’t have to spend millenia or even millions of years doing it. We can do it this lifetime. But we must know what I’m saying, and attempt to establish that, “I am not the body: I am that infinite Self.”

Now, you always have been; we always have been this infinite being. It’s the ‘I’ when we say ‘I’ without anything attached to it. Just the word, ‘I’. That ‘I’ that you feel as your beingness has no limitations until you say, “I am a body,” or ‘I’ and something else. That immediately sets up duality, limitations, and all the thinking that builds up with it. This word, ‘I’, is the closest word for God. You will discover some day that the word, ‘God’, is the word, ’I’. That ‘I’ is infinite until we say, “I am a limited mind or body.”

(28:40) So, an excellent way of life is to know this, and to attempt to establish the consciousness of “I am not the body; the body is just a puppet,” and allow the body to go its way. It doesn’t matter what it does. Just let it go its way, and then work becomes sort of automatic. You become detached from it, and therefore, it goes on far better than it ever did before. When we allow the body to go through the work, it will do the work far better, because we are getting the ego-concept of ‘I’, the limited ‘I’, out of the way. And the more we practice that, the more we establish it.

(29:40) Unitl now, most of us have been trying to make life better, which is excellent. But a good life is a limited life. If everything were good in your life now, it’s like living with golden chains around you, where before you had rusty iron chains binding you. You become bound with golden chains, but you’re still bound. As happy as you’ll get with life getting better, as it has been getting better, you’ll reach points where you’ll say, “Oh, my gosh, I’m so miserable. Did I slip?” No, you didn’t slip—everything you’ve gained, you still have. But you’re still identifying with being a limited being, with being an ego, with being a body, with this world being real. The only way out of difficulties with the world is knowing you are not the body.

(31:06) Now, if you’re going to have troubles in the future, remember that you are identifying with the ego. You could have your life a thousand times better than it is now, and you’ll be dissatisified if you’re taking your pleasures from the world, from life, from living, rather than just being what you are and just taking it directly. Our pleasures must be taken directly, not attributed to things outside of ourselves. Then joy is constant and never tainted by sorrow, and that’s the natural state.

(31:57) I think what I’m stressing tonight is, “Be not the body.” Continue to make life happier as you have been doing, but emphasize now being not the body, and you’ll be even happier. You’ll reach states where you just can’t contain it; you’ll feel as though you’re going to burst from the joy. Not being used to this newfound joy, sometimes it’s hard to contain. I remember walking for days, trying to walk it off. I’d get these realizations, and I’d get so— it was hard to breathe, almost, I was so full of new joy coming in all the time. I’d keep walking and walking and walking until I got used to it. Then I learned how to put it all in the background and let it resolve into that beautiful peace that passes all understanding. Peace is a more comfortable state than joy, but it’s a peace that’s more joyous than joy, if you can imagine that.

All right, now, the key to getting to this state is to discover each time that the joys you get in life just allow you to be your self, by the squelching of thoughts of need and desire, by satisfying them. You satisfy a desire, the thoughts quiet, and you feel better. Don’t attribute that joy to the thing out there that you’ve got or the person out there that you’re with. That joy is nothing but your very own self pushing through more: you’re allowing it to be seen more by you. So, the object should be to recognize that all joy is nothing but the Self—more or less—that we wrongly attributed it to something outside of ourselves. Now, this is the key to constant joy with no sorrow.

Are there any questions on this? This is very deep. It’s a tremendous thing once you see it, hear sorrow and miseries are gone forever.

[INAUDIBLE]

You lifted a cover off the joy. You see, every desire is a thing of limitations. It limits the self; it covers it up. We peel off these covers, and we allow the self to be, and that’s what we call joy.

[INAUDIBLE]

No, it depends on the way you look at it. Look upon it as a dream. That you are not the body. Let it go its way. It’s a puppet, if anything. Don’t get ego and you: there’s only one. There’s only one Self. There’s not a higher self and a lower self. There’s only you, identifying with your limitless being or identifying with your limited being.

(37:40) I said something before that I don’t think you heard: that we are very fortunate beings, in that we are born into the place that we are born, this Earth, because this allows us to go all the way to the absolute. Other realms don’t allow this. Because of the difficulty here, we can see that we are not the ego. We can go all the way, because the ego is the sense of separation: “I am an individual separate from the all.” And that sense starts thoughts going. Thoughts are nothing but the mind. The mind creates three bodies, and the body is everything related to all our trouble. So, when we know that we are not an ego, we are not separate from the all, we can go all the way to the absolute beingness, the top state.

(39:00) There are, relatively speaking, few beings in our universe who are fortunate enough to come to a place like this and to know what I’m saying: that this allows the greatest of growth, that in this lifetime we can go all the way back home where we started from. And yet, I know it’s going to take millions of years for all our sisters and brothers, for ninety-nine percent of them, to realize what I’m saying. It’s going to take them millions of years. But we can do it this lifetime because we have been shown the way, and knowing the way, we may take it.

Now, for millions of years, they’re going to suffer with [INAUDIBLE] now. Even when life gets much better—and it will—the pain is relative. If you’re born into a harmonious society, the slightest of pain—to us it wouldn’t even be pain now—will be excruciating to them. It’s always relative, this concept of pain. So that even though you go into a relative heaven, it will still be pain. So, why spend these millions of years with the rest of them? Why not be what we are here and now in this lifetime?

(40:40) And the closest and most correct word for God is ‘I’. When you say, ‘I’, that’s it. Just don’t put anything more to it. That’s infinite beingness, or infinite awareness, that ‘I’. And there’s only one ‘I’. It either identifies with its unlimited beingness, or identifies with its limited beingness. Or it shifts from one to the other, as we are doing.

So, our way of life should be, no matter what we’re doing, be not the body. Let the body go its way. It’ll do the work far better than it did before, because the ego-sense is now out of the way. And to trace back all joys and pleasures to being nothing by quieting the mind so we can be our self. Don’t attribute the joy to the externals, because it’s not there. It’s an awful trap. And by doing this, we will see that everything is ours, we are everything, and all our desires will drop away. And the instantaneous fulfillment of all desires is the recognition of who we are. The simultanous fulfillment of all desires is the recognition of who we are. Because if we’re infinite, we need nothing and want nothing.

(42:30) Now, in life, if you reach that state, you have no desires, no more wants. You get everything the body needs provided immediately for it. And we are so non-attached to the body that if it fell over, we couldn’t care less. It makes absolutely no difference to us whether the body is there, or whether it is not there. We do not complain about this life, nor do we want to leave it. Then, what happens is, you go through life as a master, and when the time you originally set for the letting-go of the body comes about, you let go of it, but consciously. You just kick the frame. And before you do that, you know that it’s just a dream, like any night-dream, that you never were limited by this body. That you never were anything but the infinite beingness that is omnipresent.

[INAUDIBLE]

(44:00) Because we are here, it’s an indication that we considered ourselves a limited body.

Q: Or a master.

Lester: Well, we didn’t have the choice: a master is conscious. A Jesus comes into a body, but even as a baby he never for a moment loses his omniscience. You’d have to be a master to understand what a master is feeling when he’s a baby. But before Jesus came into that body, he knew his infinite beingness: he never lost his consciousness of it even for a moment. Those who come back, like Jesus, do so only out of compassion. Compassion for those who need a personal external God to worship until they realize that they don’t need an external God. The God out there directs us inward, until we see that the God out there is nothing but our very own self, and that our self is the infinite being that we are.

Now, in reality, there never was a Jesus, a God. In the end, you’ll see this, that there never was anything but “I all alone.” And ALONE is spelled, A-L-O-N-E; so the word, ‘ALONE’, is ‘ALL ONE’. There never was anything but “I ALL ALONE,” “I ALL ONE.” There never was anything external—it was an illusion. However, it is very helpful to us to worship an external God. When we know fully the external God, then we’ll know fully the internal God, the God that we are. It’s a stepping-stone.

We climb a ladder, and each time we get up to another rung, we forget about the rungs below. And when we get to the top, we kick the ladder away. But any aid is a good thing. All religions are aids to a degree. They’re all pointing toward God. Whether it’s one degree, one percent, or a hundred percent, it’s still in the right direction. Therefore, all religion is good.

(49:45) We shouldn’t pay too much attention to the body. Give it what it needs, and no more attention. This is a hard one for the women. You’ve been trained to pay so much attention to it. You can do it without attachment. You can dress it up, make it beautiful without attachment to what you’re doing. But too much attention to the body isn’t good. This is the worst habit we’ve gotten into over the millenia: that we are this body. It’s not an easy habit to break. That’s why I say, give it just its due attention and no more. And start freeing yourself from its limitations.

When a master in this world looks around, he sees this body, and he sees all those bodies, but he knows he is every body. That’s the difference. He sees every body as much his body as the one closest to him. And yet, he feels absolutely no limitation because of the body. All he has to do is close his eyes and he’s off into infinity. And yet when he opens his eyes he still sees that infinity. He sees everyone as points of perfection of infinity.

END

Well, well, well.  It’s a good thing I got the transcript of this video before YouTube forced ANOTHER content creator to take it down.

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Premiered March 15, 2022

Hey, guys!  It’s Megan the Medium, and welcome back to my channel.  Today I have a video on Queen Elizabeth.

So, the queen of England, the royal family.  There are also other members of the royal family that were mentioned when I was looking at Queen Elizabeth, and so, I will mention them, but I will also be making more videos on them and dive deeper into that.

Um, if you’re new to my channel, this channel is centered around child-trafficking, which I will be talking about in this video. Hopefully, it does not get taken down, but this is very much relevant to this person and to the queen.

So, sorry to burst anyone’s bubble, but there have been rumors that Queen Elizabeth is not human.  Um, and I am gonna say that when I started to look at her, she is definitely of a reptilian bloodline, and I—  She is a reptilian.  I’m gonna say that she is a shape-shifter. And I want to say, too, that she was not born like a normal human would be.  I feel that she was more transported here, or came here from somewhere else, and is pretending to be a human. That’s kind of how I look at it.

I also want to say this: I know she has children, obviously, but I don’t feel that this entity would be able to give birth in the same way that a human does, because she’s just the—  What you have to understand is, she’s just projecting an image out to the naked eye and your brain is accepting it as “she is a human.”  But when you look at someone from a different dimension, like the fourth dimension, it’s not a human.  So, it would be very hard for me to believe that she would be able to give birth to children or actually birth children, because I’m not really picking up—  I feel that the reptilian bloodline came from the father’s side of the family, but I also feel like there’s partly, “we’re not quite sure of the mother,” too, as well.  There’s some secrets going on about her, or some secrets about where she came from going on, because I don’t feel like she has human blood.  It’s just a projection of a reality, is how I see it.

So, when I look at the entity or the energy that is pretending to be human or pretending to be in that body, I feel like this energy — of course, our souls are eternal — but I feel like this energy has been living in this energetic space — the fourth dimension — for hundreds and hundreds of years.  And I feel that this person or this entity has been different people, or projected itself to be different people over a period of time in the royal family.

So, when I say she’s from the father’s side of the family, I feel like I’m talking about the energy of that father’s side of the family, pretended to be human, and the father’s side of the family, but maybe wasn’t human in that way.  I hope that makes sense.  It’s like an energetic thing from the fourth dimension.

With these beings, they see things differently than humans do, so they kind of see frequencies, or they see things like — I think I’ve explained this before — kind of like a snake one.  So, if you [are a snake and you] look at, like, a dog, you can see the energy radiating off of that, and I’m seeing that she’s able to see things in that way.

And, this is so gross. Whenever I do videos or look at these beings, they can smell—  Because they are— they have a certain preference for their food source.  They can smell what we look— like, they can smell us, and they smell our scent.  In a certain sense, certain people — I hate to even say this — certain people smell good to them.  They— their frequency looks, um, the energy of a certain person can look good to them.

And one thing that I started to see as I was taken towards—I don’t even know what it’s called, because I really don’t follow this type of thing — the palace, the big one.  I don’t know what it’s called, honestly — I’m having a brain fart.  I think it starts with a W; I don’t care.  But the palace, and the way that she saw—  I’m gonna say this about Princess Diana, and I think I said this in one of my videos, which I probably will re-do, but Princess Diana had a purple auric field, and that is the most [desirable] auric field that a person could have to them.  Because the purple is part of the crown chakra: it represents a connection to a higher dimension.  And these species, like I said, have to stay in the fourth dimension for a very long time: they are not able to ascend.  So when they get a hold of a human with that energy field, they use it as a source of energy for themselves.

So, when I look at Princess Diana, I can kind of see it through the queen’s eyes in their palace, or wherever they lived.  Her energy was extremely attractive, okay?  You have no idea: it’s like landing on a gold mine to these beings.  “We need that energy source; we want it; we want it in our bloodline because it will make our species more powerful when you mix with the God-source.”  And I feel that Princess Di had no idea about this, but I feel like there’s always this question of why — I think his name’s Prince Charles.  I don’t know anything about this.  Prince Charles — why didn’t he marry Camilla?  And it’s because her energy was not as [desirable] or not as, um, [advantageous], or not as ideal as Princess Di’s, because Princess Di was connected to the crown chakra.

More information on Princess Diana: her soul is from a star system, a different type of star system, okay?  And I’m talking about a good star system: the Pleiades.  I’m seeing that her soul was from there.  People from this star system are targeted here on Earth by the reptilians.  They want that energy.  They cannot have that energy.  They want that energy.  So, when that soul comes into a human body, they target that human.

She was one of these people.  And I’m seeing that from behind the scenes, of course — when you come into a body, you forget your purpose and you forget who you are.  But her job was to break up the karma of this family, or break up the power of this family, and she did a spectacular effing job.  And I will say that she — everyone could recognize her energy.  Everyone watching this video, I’m sure, will say, “for sure, she was a good person.”  And you can tell, because she’s from that star system.  It was her job; like, her energy still reverberates — changed the royal family forever; forever, okay?  And it was set up from the other side that way, for her soul to serve a purpose, to infiltrate and transform this evil demonic energy on Earth.

So, Buckingham Palace in Westminster, London — I just looked it up on my phone.  I’m pretty sure that’s right.  Okay.  So, this is where I was, and I was being shown the portals.  There’s tunnels under Buckingham Palace, which I feel most people are aware of at this point in the Great Awakening.  Yes, there are tunnels that are used to exchange little people [children], okay?  And I’m seeing that, um, I’m seeing that there’s a portal down there, okay?

And these little people [children] are stored in different places by their race, gender, blood type.  And these people, these beings, like O-positive blood.  I don’t know why, but I keep seeing that over and over again.  Something like it mixes with them really well or it’s, like, ideal for them in some way.  I didn’t really get too much into that.  But, yes, the prince— Prince W[illiam], yeah he— he does this. He does it and I definitely saw that with him.  And underneath, and underneath the palace, this is where these people, the little people, are stored, okay?  And it’s part of their food source.

I started to see this portal down there, and sometimes I go through them, but I really didn’t want to go through this one, so I just picked up the information around it from what I could see.  And they transport these little ones, the energy sources, to different parts of the world.  They can use the portals, and then the portal is also used to take the souls to a different dimension once they are— once they pass on, okay?

So, two different things.  The people, the little people go to a base in Antarctica or to the other side of the moon.  And I’m seeing that the portal is also a way for other energies to come forward — other entities, other energies, that are not human. Not necessarily reptilian, either, but come from different places or different dimensions to gather down there for ceremonial purposes, okay?  And to mesh their energy with human and energies, and with other living creatures’ energies, is what I’m seeing.  And that’s a source of power.

Now, what’s really important that I got from this too: this is right under the the palace.  But what I got was really important. When these souls pass on, I follow them.  They take them to a different dimension, to the fourth dimension, where they are trapped, and they use them as energy harvesting to continue their food source, or to continue the energy source, because they need something, or they need some type of creator energy to keep themselves alive.  So, this is the huge problem, is that these souls are trapped in a different dimension, different dimensions, for these reptilians’ energy sources, so that they [the reptilians] can create, manifest and stay alive.

Now, I started to see that the light is starting to rescue some of these souls, and they’re starting to move them out of those places in the higher dimensions.  And with Queen Elizabeth specifically, her power source, her energy source has gone way down.  So, I’m gonna say this: I don’t know what’s happening with her physical vessel or the physical body, but I feel like she’s not able to manifest herself in the third dimension, or she’s not going to be able to have the energy to manifest herself in the third dimension, because these sources from the light, the light is going in and rescuing these souls, okay?

So, this is what I’m seeing.  And I will be making more videos.  But once again, “like,” comment, subscribe, and my name is Megan, and I’ll be back with more videos.

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Arkheim Wood

ARKHEIM RA: But yeah, with the the Great Reset, one of the things that I remember that’s really interesting—and this could be a cover memory, so I’m going to be perfectly clear about that — but something tells me that it’s true. . . . But I remember being knighted by Queen Elizabeth when she was maybe in her late 30s, or 40s, maybe. We’re being kighted by her. And there being this grand celebration after we did something that changed the timeline. It was like they were thrilled because they had basically gotten control, gotten what they wanted. And it was like a celebration, since I was one of the people who was, like, a big part of it, I got knighted. So, I don’t know if that’s an accurate memory or not. Do you remember that at all?

JOHN WHITBERG: Not that. I do remember the royal family’s involvement. And I remember, like, weird stuff in, like, a Tudor castle. Of course, that was way before Queen Elizabeth — well, it might have been Queen Elizabeth the first. But there was some weird stuff with the royal family, so, like, I don’t doubt that. It is entirely possible. And I do remember prominent people rewarding us when we would change things. Like, we would sometimes change things so that some specific person would become president, or things like that. There was all sorts of shit that we did, and, yeah, it was crazy.

ARKHEIM RA: Do you have any memory of erasing the giants from history?

JOHN WHITBERG: Yeah.

“Discussing the “Great Reset” with Arkheim Ra and John Whitberg” (23:00)  https://youtu.be/GGiShT63PyQ

 

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https://davidicke.com/2021/10/17/satanic-ritual-abuse-survivor-jeanette-archer-exposing-the-satanic-queen-at-windsor-castle-they-are-reptilians/

Princess Elizabeth’s Bard Initiation, 1946

Putin: «The Queen Is A Shapeshifting Reptile»

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Dear People of Australia,

Humanity is being threatened at this moment by a global coup, by which an oligarchy of globalist criminals has succeeded in installing its exponents at the highest levels of governments and international institutions. We are not talking about a phenomenon that is limited to only one nation. It is instead a plan that extends to many nations, from Australia to Canada, from France to Italy, from Germany to Austria.

The myth of democracy and human rights has today been systematically demolished by the very same people who constructed it as a dogma of modernity and progress. The will of the people is being violated, the good of individual nations is being ignored, the social and economic fabric is being destroyed, the protection of workers and of businesses is being trampled, and people’s health is seen as an obstacle to the profits of pharmaceutical companies. And just as, for the last two years, an emergency pandemic has been imposed that has been used to legitimize scandalous deprivations of natural rights, already they are planning new emergencies—the climate emergency, the computer emergency, the energy emergency, the war emergency—all of which are intended to aggravate and make permanent the disaster that has been provoked.

You Australians are not the only ones to experience this coup, nor the only ones whose constitutional rights have been infringed upon and for whom the most fundamental principles of the Rule of Law have been denied. Those who govern you do not exercise power for your good, but rather to carry out the interests of this globalist elite. Interests of an economic and ideological nature, which consist in appropriating wealth and power by means of the Great Reset, in making the population a slave to the system of social credit that has been experimented by the Chinese dictatorship, and in making all of you into a mass of chronically ill people whose immune systems have been destroyed by an experimental serum imposed on everyone by law. Tomorrow, under the pretext of a war, they will tell you that the rise in demand for consumer goods and the limited availability of gas make new restrictions and new deprivations necessary, making the masses pay for the disastrous results of their unfortunate decisions.

All this is not happening through a series of unfortunate coincidences, but rather because it is the fruit of a criminal plan that has been prepared in its minute details and announced by its own architects. The Agenda 2030 of the United Nations and the Great Reset of the World Economic Forum are the script imposed on governments around the world and created by the emissaries of private supra-national institutions, the majority of whom have been trained in Klaus Schwab’s “Young Leaders for Tomorrow” program. It is a subversive project which threatens world peace, the sovereignty of individual nations, and the very lives of citizens. A project that, if it had not made use of the complicity of government leaders, judges, and members of law enforcement, would have already been denounced and condemned.

However, we must not allow ourselves to be deceived: the destruction of national economies is not the final goal—this destruction is only a means to an end in order to make irreversible the establishment of the New World Order, which forms the premise for the coming of the Antichrist. Because what they want to do is not only appropriate control of global finances, but by means of this to have the power to decide your every action, establishing what is right and what is wrong, controlling every movement, every action, and every one of your thoughts—to make you all slaves and force you to become soulless automatons without any identity.

Behind all this, we cannot fail to recognize the infernal work of the enemy of the human race, of the one who is “a murderer from the beginning,” and who hates everything that is True, Just, and Beautiful, because he sees there a ray of the perfections of God the Creator, Lord, and Redeemer. Man has been created in the image and likeness of God, and it is precisely this divine imprint that Satan wants to cancel, extinguishing the innocent smile of the child, corrupting honesty and righteousness in people, preventing any impulse towards the Good, and promoting everything that is dishonest, sinful, vicious, and inhuman. Satan wants a world in which the death of both the body and the soul reign, in which the gentle yoke of the Law of God and the Gospel is replaced by the odious tyranny of evil, rebellion, and hate.

I exhort all of you, dear Australians, to understand that this epochal battle ought to be fought in the knowledge that it is only by turning to Our Lord Jesus Christ that you will be able to defeat the Devil; that only in obedience to His Commandments will you be able to find liberty, concord and prosperity for your Homeland; that it is only where Christ reigns that His Peace can also reign. Pax Christi in regno Christi.

If you ask for freedom in order to continue offending the Lord, to violate His Law, and to blaspheme His Name, all of your protesting will be useless and doomed to failure. The only way to hope to conquer Evil is to oppose it with Good; the only way to defeat this antichristic dictatorship is to have Christ the King reign in your life, in your work, in families and in nations. And along with Christ, may you also cause Our Lady and Queen to reign, Mary Most Holy, who by the decree of Providence will trample the head of the ancient Serpent and definitively destroy the Evil One.

Place each of your actions, therefore, under the protection of Our Lord and the Immaculate Virgin, keeping yourselves in the Grace of God and praying with faith. May the beginning of Holy Lent spur all of you on, with a supernatural spirit, to offer penances, fasts, and sacrifices to implore the Divine Majesty for the peace that the world cannot give, the concord that sees us all as brothers and sisters in the shared Fatherhood of God, and the liberty that is founded on Christ, the Way, the Truth, and the Life.

May Our Lady of the Southern Cross, Help of Christians, and Saint Francis Xavier, Patrons of Australia, bless you, as I also bless you, in nomine Patris, et Filii, et Spiritus Sancti. Amen.

Carlo Maria Viganò, Archbishop

27 February 2022

Dominica in Quinquagesima

https://www.reignitedemocracyaustralia.com.au/letter-bishop/

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Confucius said, “At fifteen my mind was set on learning.  At thirty my character had been formed.  At forty I had no more perplexities.  At fifty I knew the Will of Heaven (T’ien-ming).  At sixty I was at ease with whatever I heard.  At seventy I could follow my heart’s desire without transgressing moral principles.”

 

Confucius was born in 551 B.C. (6th century) in the state of Lu in modern Shantung.  His family name was K’ung, birth name Ch’iu, and he has been traditionally honored as Grand Master K’ung (K’ung Fu-tzu, hence the Latinized name Confucius).  He was a descendant of a noble family, but because his father died when he was three he had no notable teacher and few prospects.  Nevertheless, he became perhaps the most learned man of his time.

Confucius began his career in his twenties or thirties.  He was the first man in Chinese history to devote his whole life almost exclusively to teaching. He sought to inaugurate private education, to open the door of education to all, to offer education for training character instead of for vocation, and to gather around him a group of gentlemen-scholars (thus starting the institution of the literati, which has dominated Chinese history and society).

In his younger years Confucius served in minor posts in Lu.  At fifty-one he was made a magistrate, and he became minister of justice the same year, perhaps serving as an assistant minister of public works in-between.  At fifty-six, facing the disapproval of his superiors, he gathered some pupils, and for thirteen years traveled about promoting his political and social reforms.

3:24 The guardian at I (a border post of the state of Wei) requested to be presented to Confucius, saying, “When gentlemen come here, I have never been refused a meeting.”  Confucius’ followers introduced him.  When he came out from the interview, he said, “Sirs, why are you disheartened by your master’s loss of office?  The Way has not prevailed in the world for a long time.  Heaven is going to use your master as a bell with a wooden clapper.”

Confucius sent Tzu-lu to ask Chieh-ni where the river could be forded.  Chieh-ni said, “Are you a follower of K’ung Ch’iu of Lu?”  “Yes.”  Chieh-ni said, “The whole world is swept as though by a torrential flood.  Who can change it?  As for you, instead of following one who flees from this man or that man, is it not better to follow those who flee the world altogether?”  And with that he went on covering the seed without stopping.

Tzu-lu went to Confucius and told him about their conversation.  Confucius said ruefully, “One cannot flock with birds or herd with beasts.  If I do not associate with men, with whom shall I associate?  If the Way prevailed in the world, there would be no need for me to change it.”

At the age of sixty-eight Confucius returned to Lu to teach, and perhaps to write and edit the Classics.  According to the Shih chi (Records of the Historian), he had three thousand pupils, seventy-two of whom mastered the “six arts.”  He died in 478 B.C. at the age of seventy-three.

* * *

1:1. Confucius said, “Is it not a pleasure to learn and to repeat or practice from time to time what one has learned?  Is it not delightful to have friends coming from afar?  Is he not a superior man if he does not feel hurt even though he is not recognized?”

1:2. Yu T’zu said, “No filial sons and respectful brothers fail to honor superior men, and no man who unfailingly honors superior men has ever created disorder.  A superior man is devoted to the root.  When the root is firmly established, the Tao will grow.  Filial piety and brotherly respect are the root of humanity (jen).”

1:4. Tseng-Tzu said, “Every day I examine myself on three points: whether in counseling others I have not been loyal; whether in intercourse with my friends I have not been faithful; and whether I have not repeated again and again and practiced the instructions of my teacher.”

1:6. Young men should be filial when at home and respectful to their elders when away from home.  They should be earnest and faithful.  They should love all extensively but associate with men of humanity.  When they have any energy to spare after the performance of moral duties, they should use it to study literature and the arts.

1:8. Confucius said, “If the superior man is not grave, he will not inspire awe, and his learning will not be on a firm foundation.  Hold loyalty and faithfulness to be fundamental.  Have no friends who are not as good as yourself.  When you have made mistakes, don’t be afraid to correct them.”

16:4. Confucius said, “There are three kinds of friendship which are beneficial and three kinds which are harmful.  Friendship with the upright, with the truthful, and with the well-informed is beneficial.  Friendship with those who flatter, with those who are meek and do not stand firm on principles, and with those who speak cleverly is harmful.”

1:14. Confucius said, “The superior man does not seek fulfillment of his appetite nor comfort in his lodging.  He is diligent in his duties and careful in his speech.  He associates with men of moral principles and thereby achieves self-realization.  Such a person may be said to love learning.”

1:16. Confucius said, “A good man does not worry about not being known by others, but rather worries about not knowing them.”

16:8. Confucius said, “The superior man stands in awe of three things.  He stands in awe of the Mandate of Heaven; he stands in awe of great men; and he stands in awe of the words of the sages.  The inferior man is ignorant of the Mandate of Heaven and does not stand in awe of it.  He is disrespectful to great men and is contemptuous toward the words of the sages.”

THE GROWTH OF HUMANISM

IF ONE WORD could characterize the entire history of Chinese philosophy, that word would be humanism.  This is not the humanism that denies or slights a Supreme Power, but one that professes the unity of man and Heaven. In this sense, humanism has dominated Chinese thought from the dawn of its history.

Humanism was an outgrowth, not of speculation, but of historical and social change.  The conquest of the Shang (the Yin Dynasty, 1384-1112 B.C.) by the Chou in 1111 B.C. inaugurated a transition from tribal society to feudal.  To consolidate the empire, the Chou challenged human ingenuity and ability, cultivated new trades and talents, and encouraged the development of experts from all levels of society.  Prayers for rain were gradually replaced by irrigation.  Ti, formerly the tribal Lord, became the God for all.  Man and his activities were given greater importance.  The time finally arrived when a slave became a prime minister.  Humanism, in gradual ascendance, reached its climax in Confucius.

Having overthrown the Shang, founders of the Chou had to justify their right to rule.  Consequently, they developed the doctrine of the Mandate of Heaven, a self-existent moral law whose unchanging basis was virtue.  According to this doctrine, man’s destiny—both mortal and immortal—did not depend upon the whim of a spiritual force but upon his own good words and good deeds.  The Chou therefore asserted that the Shang, though they had received a mandate to rule, had forfeited it because they failed in their duties.  The mandate then passed on to the founders of Chou, who deserved it because of their virtue.  Obviously, the future of the house of Chou depended upon whether future rulers were virtuous.

They (descendants of Yin) became subject to Chou.
Heaven’s Mandate is not perpetual.
The officers of Yin were fine and alert.
They assist at the libation in our capital.
In their assisting in the libation,
They always wear their skirted robes and close caps.
Oh, you promoted servants of the king,
Do not follow your forefathers!
Do not follow your forefathers!

Cultivate your virtue [instead].
Always strive to be in harmony with Heaven’s Mandate.
Seek for yourselves the many blessings.
Before Yin lost its army,
Its kings were able to be counterparts to the Lord on High.
In Yin you should see, as in a mirror,
That the Great Mandate is not easily held on to.
(Book of Odes, ode no. 235, “King Wen”)

The idea that the destiny of man or the future of a dynasty depended upon virtue rather than upon the pleasure of an otherworldly being marked a radical development from the Shang to the Chou.  (Significantly, the term te is not found in the oracle bones on which Shang ideas and events are recorded, but it is a key word in early Chou documents.)  During the Shang, the influence of spiritual beings on man had been almost total, for no important thing could be done without first seeking their approval.  But under the Chou (1111-249 BC) the dwelling places of the spirits were regulated by the rulers.  As the Book of Rites says, “The people of Yin honor spiritual beings, serve them, and put them ahead of ceremonies. . . . The people of Chou honor the ceremonies and highly value the blessings received.  They serve the spiritual beings and respect them, but keep them at a distance.  They [the people of Chou] remain near to man and loyal to him.”2

Similarly, belief in the Lord underwent a radical transformation.  In the Shang, he was the supreme deity who sent blessings or calamities, gave protection in battles, sanctioned undertakings, and passed on the appointment or dismissal of officials.  Such belief continued in the early Chou, but was gradually replaced by the concept of Heaven (T’ien) as the supreme reality.  Spiritual beings continued to be highly honored, but their personal interventions were supplanted by human virtue and human effort, and man, through his moral deeds, could now control his own destiny.

It was in this light that ancestors were regarded in Chou times.  During the Shang, great ancestors were either identified with the Lord, or considered as mediators through whom requests were made to the Lord.  In the Chou, they were still influential but their influence was felt through their moral example and inspiration.  They were to be respected, but were to be prevented from interfering with human activities.  Individual and social categories were to be stated in moral terms according to a “Great Norm.”

1:12.  Yu T’zu said, “Among the functions of propriety (li), the most valuable is that it establishes harmony.  The excellence of the ways of ancient kings consists of this.  It is the guiding principle of all things great and small.  If things go amiss, and you, understanding harmony, try to achieve it without regulating it by the rules of propriety, they will still go amiss.”

2:1.  Confucius said, “A ruler who governs his state by virtue is like the north polar star, which remains in its place while all the other stars revolve around it.”

2:2.  Confucius said, “All three hundred odes can be summed up by one line, and that is: Have no depraved thoughts.”

2:3.  Confucius said, “Lead people with governmental measures and regulate them by law and punishment, and they will avoid wrongdoing but will have no sense of honor and shame.  Lead them with virtue and regulate them by the rules of propriety (li), and they will have a sense of shame and, moreover, will set themselves right.”

2:12.  Confucius said, “The superior man is not a tool.”

2:13.  Tzu-kung asked about the superior man. Confucius said, “He acts before he speaks and then speaks according to his action.”

2:14.  Confucius said, “The superior man is broadminded and not partisan; the inferior man is partisan and not broadminded.”

2:15.  Confucius said, “He who acquires knowledge but does not think is lost; he who thinks but does not acquire knowledge is in danger.”

2:17.  Confucius said, “Yu, shall I teach you about knowledge?  To say that you know when you do know and say that you do not know when you do not know — that is knowledge.”

2:24.  Confucius said, “To see what is right and not to do it is cowardice.”

15:4.  Confucius said, “To have taken no action and yet have the empire well governed, Shun was the man!  What did he do?  All he did was to make himself reverent and correctly face south.”

THE HUMANISM OF CONFUCIUS

CONFUCIUS (551-479 B.C.) can truly be said to have molded Chinese civilization in general.  But he also molded Chinese philosophy in particular, as Confucianism was an important reference point for later philosophers.

Neo-Confucianism, the full flowering of Chinese thought, developed during the last eight hundred years.  Its major topics of debate, especially in the Sung (960-1279) and Ming (1368-1644) periods, are the nature and principle (li) of man and things.  (For this reason it is called the School of Nature and Principle, or Hsing-li hsüeh.)  Supplementary to these topics are the problems of ch’i (force), yin and yang (passive and active), t’ai-chi (Great Ultimate), being and non-being, substance and function, and the unity of Nature and man.  But Confucius himself had nothing to do with these problems and never discussed them.  In fact, the words li, yin, yang, and t’ai-chi are not found in the Lun-yü (Analects). (The word ch’i appears several times, but is not used in the sense of force.)

Confucius’ pupils said that they never heard the Master’s views on human nature and the Way of Heaven.  He did not talk about human nature except once, when he said that “by nature men are alike; through practice they have become far apart.”  However, if a man can become perfect, it stands to reason that perfection is his original nature, since one cannot become that which is not his nature.  This is the conclusion reached later by the Confucian school, which embraced the doctrine (also that of Ch’an Buddhism) that the original nature of human beings is good (t’ai-chi, or Great Ultimate).3

6:17.  Confucius said, “Man is born with uprightness.  If he loses it he will be lucky if he escapes with his life.”

The present discussion is based on Analects, which is generally accepted as the most reliable source of Confucius’ doctrines.  In this work we find that Confucius exerted its influence on Chinese philosophy by defining its outstanding characteristic: humanism.

As pointed out in the previous chapter, the humanistic tendency had been around long before Confucius, but it was he who turned it into the driving force in Chinese philosophy.  Confucius did not care to talk about spiritual beings or even about life after death.  Instead, believing that man “can make the Way (Tao) great,” and not that “the Way can make man great,” he concentrated on man.1  His primary concern was a good society based on good government and harmonious human relations.  To this end he advocated a government that rules by virtue and moral example rather than by punishment or force.  His criterion for goodness was righteousness as opposed to profit.  For the family, he particularly stressed filial piety, and for society in general, proper conduct or li (propriety).

15:17. Confucius said, “The superior man regards righteousness (i) as the substance of everything.  He practices it according to the principles of propriety.  He brings it forth in modesty, and he faithfully carries it to its conclusion.  He is indeed a superior man!”

More specifically, Confucius believed in the perfectibility of all men, and in this regard he radically modified a traditional concept, that of the chün-tzu, or superior man.4  Literally “son of the ruler,” it came to acquire the meaning of “superior man.”  The term appears 107 times in Analects.  In some cases it refers to the ruler; in most cases, however, Confucius used it to denote a morally superior man.  In other words, to him nobility was no longer a matter of blood, but of character — a concept that amounted to social revolution.  Perhaps it is more correct to say that it was an evolution, but certainly it was Confucius who firmly established the new concept.  His repeated mention of three sage-emperors — Shun (3rd millenium BC), Yao and Duke Chou — as models seems to suggest that he was looking back to the past.  Be that as it may, he was looking to ideal men rather than to a supernatural being for inspiration.

Not only did Confucius give Chinese philosophy its humanistic foundation, but he also formulated some of its fundamental concepts, five of which will be briefly commented on here: the rectification of names, the Mean, the Way, Heaven, and humanity (jen).

In insisting on the rectification of names, Confucius was advocating not only the establishment of a social order in which names and ranks were properly regulated, but also the correspondence of words and action, or in its more philosophical aspect, the correspondence of name and actuality.  This has been a perennial theme in the Confucian school as well as in nearly all other schools.

15:40.  Confucius said, “In words all that matters is to express the meaning.”

13:3.  Tzu-lu said, “The ruler of Wei is waiting for you to serve in his administration. What will be your first measure?” Confucius said, “It will certainly concern the rectification of names.”

Tzu-lu said, “Is that so? You are wide of the mark.  Why should there be such a rectification?”

Confucius said, “Yu! How uncultivated you are!  With regard to what he does not know, the superior man should maintain an attitude of reserve.  If names are not rectified, then language will not be in accord with truth.  If language is not in accord with truth, then things cannot be accomplished.  If things cannot be accomplished, then ceremonies and music will not flourish.  If ceremonies and music do not flourish, then punishment will not be just.  If punishments are not just, then the people will not know how to move hand or foot.  Therefore, the superior man will give only names that can be defined and say only what can be carried out in practice.  When it comes to his speech, the superior man does not take it lightly.  That is all.”

By the Mean, Confuius did not have in mind merely moderation, but that which is central and balanced.  This, too, has been a cardinal idea in Chinese thought.  In a real sense, the later Neo-Confucian ideas of the harmony of yin and yang, and that of substance and function, did not go beyond this concept.

6:16. Confucius said, “When substance exceeds refinement (wen), one becomes coarse.  When refinement exceeds substance, one becomes refined.  It is only when one’s substance and refinement are properly combined that he becomes a superior man.”

In his interpretation of Heaven, Confucius departed from traditional belief even more radically.  Up to the time of Confucius, the Supreme Power was called Ti (the Lord) or Shang-ti (Lord on High) and was understood in an anthropomorphic sense.  Confucius never spoke of Ti; instead, he often spoke of T’ien (Heaven).  To be sure, his Heaven is purposive and is the master of all things.  He repeatedly referred to the T’ien-ming, the will or what is ordained by Heaven.  However, Heaven is not a spiritual being who rules in a personal manner, but Beingness, which only reigns, leaving its Moral Law to operate by itself.  This is the Way according to which civilization should develop and men should behave.  It is the Way of Heaven (T’ien-tao), later called the Principle of Heaven or Nature (T’ien-li).

Most important of all was the way Confucius evolved the new concept of jen (humanity), which was to become central in Chinese philosophy.  All later discussions on principle and material force may be said to serve the purpose of helping man to realize jen.

The word jen is not found in the oracle bones.  It is found only occasionally in pre-Confucian texts, and in all these cases it denotes the particular virtue of kindness, more especially the benevolence of a ruler toward his subjects.  In Confucius, however, all this is greatly changed.  In the first place, Confucius made jen the main theme of his conversations.  In Analects, fifty-eight of 499 chapters are devoted to the discussion of jen, and the word appears 105 times.  No other subject, not even filial piety, engaged so much attention of the Master and his disciples.  Furthermore, instead of perpetuating the ancient understanding of jen as a particular virtue, he transformed it into general virtue.  It is true that in a few cases jen is still used by Confucius as a particular virtue, in the sense of benevolence.  But in most cases, to Confucius the man of jen is the perfect man.  He is the true chün-tzu, superior man.  He is a man of the golden rule, for, “wishing to build his own character, he also builds the character of others, and wishing to distinguish himself, he also helps others to distinguish themselves.”

4:2.  Confucius said, “One who is not a man of humanity cannot endure adversity for long, nor can he enjoy prosperity for long.  The man of humanity is naturally at ease with humanity.  The man of wisdom cultivates humanity for its advantage.”

4:3.  Confucius said, “Only the man of humanity knows how to love people and hate people.”

4:4.  Confucius said, “If you set your mind on humanity, you will be free from evil.”

13:23.  Confucius said, “The superior man is conciliatory but does not identify himself with others; the inferior man identifies with others but is not conciliatory.”

13:26.  Confucius said, “The superior man is dignified but not proud; the inferior man is proud but not dignified.”

13:27.  Confucius said, “A man who is strong, resolute, simple, and slow to speak is near to humanity.”

15:23.  Tzu-kung asked, “Is there one word which can serve as the guiding principle for conduct throughout life?” Confucius said, “It is the word altruism (shu). Do not do to others what you do not want them to do to you.”

In these balanced and harmonized aspects of the self and society, jen is expressed in terms of chung and shu, or conscientiousness and altruism, which is the “one thread” running through Confucius’ teachings, and which is in essence the golden mean as well as the golden rule.  It was the extension of this idea of jen that became the Neo-Confucian doctrine of man’s forming one body with Heaven, or the unity of man and Nature, and it was because jen was innate in man that Confucianists have maintained that the original nature of man is good.

ON SEEKING ENLIGHTENMENT

4:5.  Confucius said, “Wealth and honor are what every man desires.  But if they have been obtained in violation of moral principles, they must not be kept.  Poverty and humble station are what every man dislikes.  But if they can be avoided only in violation of moral principles, they must not be avoided.  If a superior man departs from humanity, how can he claim that title?  A superior man never abandons humanity even for the lapse of a single meal.  In moments of haste, he acts according to it.  In times of difficulty or confusion, he acts according to it.

4:6.  Confucius said, “I have never seen one who really loves humanity or one who really hates inhumanity.  One who really loves humanity will not place anything above it.  One who really hates inhumanity will practice humanity in such a way that inhumanity will have no chance to get at him.  Is there anyone who has devoted his strength to humanity for as long as a single day?”

4:8.  Confucius said, “In the morning, hear the Way; in the evening, die content!”

4:10.  Confucius said, “A superior man in dealing with the world is not for anything or against anything.  He follows righteousness as the standard.”

4:11.  Confucius said, “The superior man thinks of virtue; the inferior man thinks of possessions.

4:15.  Confucius said, “Shen, there is one thread that runs through my doctrines.”  Tseng Tzu said, “Yes.”  After Confucius had left, the disciples asked him, “What did he mean?”  Tseng Tzu replied, “The Way of our Master is none other than conscientiousness (chung) and altruism (shu).”

4:16.  Confucius said, “The superior man understands righteousness (i); the inferior man understands profit.”

6:5.  Confucius said, “About Hui (Yen Yuan), for three months there would be nothing in his mind contrary to humanity.  The others can attain to this for a day or a month at the most.”

7:15.  Confucius said, “With coarse rice to eat, with water to drink, and with a bent arm for a pillow, there is still joy.  Wealth and honor obtained through unrighteousness are but floating clouds to me.”

8:13.  Confucius said, “Have sincere faith and love learning.  Be not afraid to die for pursuing the good Way.  Do not go to live in a state that is about to fall nor stay in a chaotic one.  When the Way prevails in the empire, then show yourself; when it does not prevail, then hide.  When the Way prevails in your own state and you are poor and in a humble position, be ashamed of yourself.  When the Way does not prevail in your state and you are wealthy and in an honorable position, be ashamed of yourself.”

12:5.  Ssu-ma Niu, worrying, said, “All people have brothers but I have none.”  Tzu-hsia said, “I have heard [from Confucius] this saying: ‘Life and death are the decree of Heaven; wealth and honor depend on Heaven.  If a superior man is reverential (or serious) without fail, and is respectful in dealing with others and follows the rules of propriety, then all within the four seas are his brothers.’  Why should the superior man worry because he lacks brothers?”

14:45.  Tzu-lu asked about the superior man.  Confucius said, “The superior man is one who cultivates himself with seriousness (ching).”  Tzu-lu said, “Is that all?”  Confucius said, “He cultivates himself so as to give the common people security and peace.”  Tzu-lu said, “Is that all?”  Confucius said, “He cultivates himself so as to give all people security and peace.  To cultivate oneself so as to give all people security and peace, even Yao and Shun found it difficult to do.”5

15:20.  Confucius said, “The superior man examines himself; the inferior man examines others.”

1.  “The Tao cannot make man great”: the Tao cannot make man great because only the Tao exists: there is no vessel known as a man that the Tao could endow with greatness.  “Man can make the Tao great”: perhaps Confucius meant “Man can glorify the Tao by emulating its greatness.”

2.  “They remain near to man and loyal to him.”  It is acceptable for a holy man to live apart from people, but unacceptable for the ruling class to hide behind the walls of a fortress, indifferent to the well being of their subjects.

3.  The almost universal confusion concerning the perfection of man vs. the imperfection of man comes from people’s inability to accept that no individual man has any real existence.  As a nonexistent thing, man can neither be imperfect nor perfect, because he isn’t.  God alone is.

4.  The term Confucius used for ‘superior man’ is chün-tzu, which literally means “son of the ruler.”  ‘True man’ (chen-jen) is a Taoist term used by Chuang Tzu (Zhuang Zhou) and signifying an enlightened person (Watson: Lin-Chi, p. 13).  Taoism came into being in around 500 B.C., at a time when Confucius had a great following.

5.  All beings are raised up when just one attains complete liberation.

 

Wing-Tsit Chan (1963).  A Source Book in Chinese Philosophy.  New Jersey: Princeton University Press.
https://www.academia.edu/10087772/A_source_book_in_chinese_philosophy_wing_tsit_chan

Dolores Cannon: The Three Waves of Volunteers and the New Earth (2011). Available from Ozark Mountain Publishing (https://ozarkmt.com/)

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Barrage of Information

Evelyn was a nurse working with dying patients.  She displayed great compassion and enjoyed doing this type of work.  However, she wanted to know about a suspected UFO incident.  She had a memory of being visited in her room and that was what she wanted to explore during the session.  She also had irrational memories of seeing aliens in an incubator and suspended-animation setting.  When she was in trance I took her back to her house on the supposed date of the incident, just before going to bed (what I call the “back door” approach.)

She described her small apartment and said her kitty and her little dog liked to sleep with her in her big bed.  On this night she was restless and was having difficulty falling asleep, even though it was after midnight.  Then something began to happen that made this night different.  “This figure came down through the ceiling.  I am surprised.  The animals see it but there’s nothing they can do.”  I asked for a description, and now she described two beings.  “They have long arms, human kind of arms. They have clothes, black suits on and black shirts, black shoes.”

D:  They blend in with the darkened room, don’t they?  What do their faces look like?

E:  Almost human, but they’re not human.  Big black eyes and round, like a human, but they’re bigger.  No emotions.  They don’t talk.  They don’t smile.  They don’t look angry.  They don’t look anything.  Just a face.  Short dark hair.

D:  What happens?

E:  Pulled my arm, my right arm, but he grabbed it in the wrong spot or something.  It hurts.  (I gave suggestions that it would not bother her.)  Strong — he’s very strong.  He’s pulling me by my arms.  The one on the other side is more cautious, I guess, but the right one, he pulled my arm.  Plus, I’m heavy.  We went up through the roof.

D:  They must be strong if they can do that.

E:  They don’t have to be strong.  It works in other ways.  It has something to do with gravity.  They know how to do that.

D:  So you’re going up toward the ceiling?

E:  No, we’re already up over the roof.

D:  What did that feel like to go through the roof?

E:  Funny.  Going through it, you become one with the roof.  You can feel all the roofing it’s made out of, and they look like air bubbles or something.  The ceiling becomes different.  Almost like a painting and not existing, really.

* * *

There were several similar cases reported in Custodians.  In each of these cases the person was accompanied by two beings, one on each side, as though that is necessary to help them pass through solid objects and go to the craft.

E:  That surprised me.  We just went right through it.  Now I’m outside and looking down on the building.  It happens too fast.  I don’t even know what to think.

D:  Where are you going?  Can you see?

E:  No, upward someplace, but I can’t see.  It happens very fast.

D:  What’s the next thing you see?

E:  It’s a room.  It’s dark.  It has light in it but it’s still dark.  No windows, no doors.

D:  Are these two beings still with you?

E:  Yes.  They’re standing right behind me.  I’m thinking this is not happening.

D:  What do you mean?

E:  This is a ship.  This is a space ship, and those two guys behind me are not human.  So my logical conclusion tells me that somebody just picked me up for a ride.

D:  How do you know it’s a space ship?

E:  How do I know?  I just know.

D:  What happens next?

E:  Nothing.  We’re just standing there waiting for something.

* * *

I had no way of knowing how long this would take, so I had her condense time so she would see whatever it was they were waiting for.  She then saw lights come on in a long hallway and a creature approached her.

E:  This creature is very, very tall.  He’s pleasant, but I don’t remember seeing anything like that before  His face is shaped like a pear, no hair and no chin, and he’s very intelligent, smart.  I think he’s some type of leader.  His skin is very different from ours.  It’s almost like he is solid skin: no clothing, no shoes or anything.

D:  What do you mean by solid skin?

E:  No pores breathing on the skin like humans would have.  But it’s soft.  It’s very, very soft, thin.  Very, very long fingers.

D:  How many fingers?

E:  Four fingers, but they’re almost the same length.  It seems like there’s a thumb, but I think those are not really located the same way, and it is just closer to each other.

D:  Does he have eyes, nose and mouth like we do?

E:  Yes, but he’s not using them.  They don’t have a function, really.  He’s not using his nose to breathe.  And he’s not using his mouth to eat or drink.  And he doesn’t have teeth or a tongue, either.  It’s just there for, I don’t know, decoration or something.

D:  What about his eyes?

E:  Theyr’e long, oval shaped — very pretty.  I never saw those colors before.  Just like mine — greenish blue — same color as mine.  He doesn’t need to use the eyes the way we do.  He sees, but he does everything in his mind.  He doesn’t use them for reading or any of the functions we do, but they’re also very sensitive eyes, very soft.

* * *

At this point Evelyn began to cough and had a difficult time stopping.  I gave her suggestions to relieve it so we could continue and it wouldn’t distract her.

E:  He’s telling me something about my lungs.  Polluted, too polluted.

D:  Can he see your lungs?

E:  Yes, in his mind.

D:  He can see inside your body?

E:  He doesn’t need to see: he can sense it.  He just knows everything.

D:  Is there anything he can do about the lungs, or is that what he does?

E:  He does many things.  He does everything.  He says our whole environment is polluted.

Evelyn was still coughing, so I had to give more suggestions.

E:  He said that the pollution has almost reached a breaking point, so it needs to be cleaned.  The climate itself.  He showed me that big winds need to come and blow all the pollution away.

D:  Is it possible to do that?

E:  Anything is possible, you know.  He tries to tell me in words I can understand, saying if the big winds come on the surface and go around Earth clockwise, with some kind of elements or energies in it, it just removes all the dark, gray poison.  The pollution is not only air pollution, it is all the human and negative emotions that are polluting.  It’s all connected. He is showing it’s all combined, it’s all one.

D:   But if they have a strong wind come and try to blow this away, will that affect the people?

* * *

About this point I could tell that Evelyn was no longer acting as the observer receiving answers from the entity.  As usually happens, the entity took over and began to answer the questions directy.  Evelyn was removed from the conversation.  When this happens I can get answers directly, without going through the person’s censoring mind-filter.

E:  It wouldn’t have to kill the people because the combination of the wind would have energy particles in it, like energy forces built into this wind.  Hundreds and hundreds of different particles in it.  It not only would clean the air, but it would clear the vibrations.  It would blow through the human body like an energy wave, cleaning it and all the mountains, rivers and animals.  So it’s not just a wind: it has many different hundreds of components.  He said I wouldn’t understand.

D:  So it’s not like a hurricane or that kind of wind?

E:  Very strong wind, but it also contains energy.  It just blows over the whole planet.

D:  We always think of strong winds as being destructive.

E:  This is the simulation where it would rotate clockwise around the planet lke a wind, a fog in the wind.  It’s a strong wind, but it won’t have a hurricane kind of damage.  It’s like a foggy, clean, clear energy.  It will have a lot of neutralizing energy.  They are going to neutralize energies, bad energies.  Poison, misery, depression, money—none of these things would even matter.  When this wind goes through the planet, people will forget things that happened in the past.  Amnesia: they would have amnesia.  These particles would clear a lot of things.

D:  What do you mean, they would forget things that happened in the past?

E:  They will have a new beginning.

D:  You mean they will forget the things they were holding on to?

E:  No.  Whatever they had, they will have, but they will see things much differently now — a different perspective, a different view, a different understanding, a different consciousness.  That’s the only way we can clean this planet, there’s so much damage done.

D:  Do you think it will affect all the people here?

E:  Oh, yes, the whole planet.  It has to.  We can’t just do half and not the other half.

D:  But some people are so deep in negativity.

E:  Doesn’t matter.  They grow stronger.  It will give them amnesia of the bad things, and they need to move on with the good things—a lot of light and love.  It will mostly put an end to time and we just have a new page.  No question about your past.  Many are looking forward to this.  They know that something is coming.

D:  They know it is time to let go of the past?

E:  Yes, and work with a guide light, work with the universe.

D:  But by doing this, are you going against their free will?

E:  No, because time doesn’t exist, so we just put an end to this time.  And they can pick it up next time whenever they go to another place.  Just postpone it, if you want to look at time, just postpone it.

D:  But I was thinking free will is so very important.  I thought they were not allowed to interfere with free will.

E:  We understand what you’re saying, but we will have more time to explain it.  Let’s put it this way: priority — you have priority.  Our priority is — no, that’s not a good explanation.  We are one.  We are God, with God, energy.  You’ve been playing your games for many, many millions of years.  You are in a little playpen, and we watch you all the time practicing your games.  But you are doing damage to the playpen, and we don’t want this disease to spread to others who are still in the learning process.

D:  By others, do you mean other planets?

E:  Other planets, other beings who are still sort of standing back in a sandbox playing.

D:  Aren’t we all in different learning stages?

E:  You learn what you choose to learn, but you know it already.  You really don’t have anything to learn.  You are God.  You are the all-knowing of all light.  We are all light.

D:  But you know, when we come to Earth we forget all these things.

E:  Because you choose to play in your play-box, in your free will.  And you can do as you wish, so it’s really not interfering, because you cannot interfere with the God as One.  It is just a choice.  You play in the play-box and we are watching you, and we want to make sure that your play doesn’t get out of hand, like little kids.  It’s getting out of hand.  So, we have let you play with time, and now we just clean out the play box.  That’s all.  Just postpone things.

D:  So when we move into this new time, as you said, will something happen to the old Earth?  We talked about the winds, but is anything else going to happen?

E:  Water, rising waters, broken levies, oceans and very big waves.  It’s not only that the wind is going to clear our surface, but it will also help the planet once it goes through the planet as well.  Not only the surface — the whole planet inside and outside.  Inside, outside.

D:  I know there are cities [beneath the surface], aren’t there?

E:  Yes.  For them to clean up their play-box too, some of them.  So let’s do the job anyway.  They’re not all perfect, and some are even playing dirtier games than those on the surface.  So let’s clean all of them.  You are thinking they all have to die; it doesn’t mean that.  It’s just that these wind vibrations will brush through inside and outside.

D:  I was thinking water would be a cleansing, too.

E:  Oh, it takes much more than water to clean out the sandbox.  Every single thing is going to change on your planet.  I’m sorry I can’t explain the details, but every single thing is going to change from what you are experiencing today.  We have the knowledge we have today because we never did actually go to play.  We did not choose that.  Many did, which is fine, that’s what they do.  We stayed in the light.  At all human times we did not choose to, but it does not mean we don’t know what’s going on on your planet or other planets.  The vibration of the planet will be higher.  Although they will not be able to gain yet the vibration that we carry, there will still be significant change.  The frequencies are changing; like radio-wave frequencies, energy bodies, energies.

D:  Will we keep our physical bodies?

E:  Many can, absolutely, yes, with some changes.  Changes will come from the light, from the food supplies.  People will be living more at peace with the environment and with their bodies.  They will understand that the purpose of this body is to serve the purpose of the game, and so they will be ordered to align this body to accommodate whatever game they are playing.  They will be more conscious—if that’s the right word—more conscious of their body, more conscious of the mind, and more alert and awakened to the game.

D:  How will the bodies change?

E:  They’re going to be bubblier, more vibrational.

D:  Will we still consume food?

E:  Well, you’re going to stop killing animals to eat them, because eating the vibrations of a creature will now make you very, very sick.  You will eat more watery things, and when you plant your food, you’re going to plant not with a quantity, but a quality of love.  And it will bring in the higher vibrations when you plant your trees, and the fruits are going to be higher vibrational, so you don’t need to eat as much anymore.

D:  We won’t really need the food?

E:  Not really—just minimal to sustain the liquid part of it.  It contains more liquid than solid.  Anything you plant will have other vibrations.  The roots of the plant you put in the ground, you plant in a higher vibration because your hands and your thoughts, your mind, mentally higer vibration, go into planting so everything is aligning with a higher vibration.

* * *

During the interview Evelyn had mentioned (and it was one of her questions) that she was now nauseated from eating food.  I wondered whether this was causing it.

“Raising her vibrations too fast.  She’s very stubborn and now food makes her sick.”

D:  Why is that happening?

E:  She wants to raise the vibration faster, and so the body is not compliant with the information she knows subconsciously.  We don’t understand why.  We can’t synchronize the body properly.  For some reason it is not crystallizing the body.  We had some [difficulty crystallizing] the physical body to bring in the highest vibration, her original vibration.  We see her thoughts, that she likes food, which is giving up what she will miss; but we need to do it faster.

D:  But you know she has to eat to stay alive.

E:  She stays alive with her good liquids, and crystal needs purity.  In order to raise the vibration in the body you need to crystallize and purify the body from poisonings in the body.  It needs a faster process.  The more we work on the body, the more poisoned by the earth it becomes, so it’s one step forward, two steps backwards, one forward, two backwards.  Can’t keep up with that for some reason.  We do a lot of tunings and do many other things with the physical body.

D:  Do you mean she is resisting it for some reason, or is that the right word?

E:  Much sadness for her not knowing what she was supposed to do, and the level of resistance, the sadness of it.

D:  Where does the sadness come from?

E:  Lonliness in the earth, very, very lonely.  We understand that she wants to come home.  We know that and it makes her very, very sad, very lonely, isolation—isolates herself.

D:  She doesn’t want to be hurt.  She’s been hurt a great deal.

E:  See, the problem here is the mind.  It’s thinking.  Her other mind that we think with, your higher mind, she knows what she is.  She knows who she is.  She knows.

D:  We don’t know these things consciously.  That’s the thing.

E:  We don’t really understand why we have to say everything in words to you people.

D:  I understand. (Laugh)  I work with you a lot.  We do it the slow way.

E:  Yes, but because we know everything, because we tune in to the counselor, the God-knowledge, the light that will blind you, as you say.  It does not blind you—it’s just an expression.  I never liked being in this body before.  I never had physical fingers, okay?  So, I guess in some ways we really don’t understand that part.  We don’t understand, if you’re coming from home—where you’re coming from, where she came from—how you don’t know this.  She knows, but she doesn’t know.  What does that mean?  How can you know and not know at the same time?  See, if you have a cover or something over your eyes, then you remove it.  Your minds are not connected?  We understand that.  But why do you need to ask all these questions when you already know who you are and what you are?

* * *

Evelyn began to ramble during this part, and it didn’t make any sense, so I have left some of it out.  I tried to stick with what seemed to be the most important.

E:  That goes back to her sadness.  She needs to remove all conscious, remove it because you can function without it, believe it or not.  No, that’s not true, because we see you need to speak language, do mathematics and drive a car.  (Laugh)

D:  Because we need the consciousness to live in this world.

E:  Yes, we understand that now.  We are teaching each other, okay?  So we need to bring her out of that dimension a little more and allow her to understand a little more, allow her to see a little more, so her other mind, her conscious mind, will be at ease and allow us to do the frequency exchange to get the vibrations much higher.

D:  But that night we started out examining, she thinks this is the first time she went to the craft and met you.  (Evelyn laughed)  I work with you enough.  I know it probably wasn’t her first time.  (We both laughed)  Why was she brought there that night?

E:  To remind her consciously.  That’s why we allowed her to remember every detail, so that [her curiosity] can take over and [she can] ask more questions instead of just going, “Oh, yeah, whatever.”

D:  That was part of her curiosity: what else happened that night?

E:  What happened is that the top of her head was symbolically removed.  This is symbolically, not physically.  We don’t chop her head off.  (Laugh)

D:  (Laugh)  Yes, I know that.

E:  And allow her to fully experience the fullness of the light.  So she wants everything put into words.  Well, we don’t have fifty million years to put everything into words.  (Laugh)  So it’s very hard.  You can’t put it into words.  There’s not enough time in the universe.  It’s just annoying.

D:  I know.  I’ve been told this many times, that the words were inefficient.

E:  We don’t even have words.  It’s annoying.  One night she will remember the light.

D:  Why did you want her to remember that?

E:  The light?  It’s her origin.  It was always there—it was just covered up.  We want her to fully remember and know—the full knowing, no words.  That’s why this is the missing time she cannot explain, because there was no time in the all-knowing.  To have a full memory and to not worry about other things and questioning things—is it true or not true?  It just is.  There’s no explanation.  God is light, the energy.  The one you call God, it just is—no words.

D:  Do you think this memory will help her life?

E:  Yes.  Then, as she brings energy into the conscious mind, she will also spread it all around.  See, this is part of the wind.  That knowing and the particles that she spreads is part of the wind.  It’s not like a body will blow up and go into a million pieces.  The energy of it, even if it doesn’t project it from the whole body, but from the mind—that will be part of the wind.  But spreading this is a full knowing, and mainly it goes from your third eye part. mainly as well.  You bring that in, what I see now.  You know what I see now?  (What?)  Nothing.  There is nothing.  No words, no thoughts, no nothing, and at the same time it’s everything.  Once you project that, that knowing, everything and nothing becomes part of the wind.

D:  Yet you do exist on this craft as this being, don’t you?

E:  The blue-eyed one?  No.

D:  I’m not sure whom I’m communicating with here.

E:  The original blue-eyed one.  But I’m not a body; I’m a light.  The image I project is a projection.  It’s like a movie.  It’s just for the eye to see, to relate to, but it’s not really me, no.  It is for the eye to see and to remember, a tangible.  You need to give humans pictures so she can tell the story that, “I saw a tall man.”  Because if she said she saw the light, nobody would know what she was saying.

D:  I would, because I work with this.

E:  But they do not.  Impatient.  She has this impatience.  Now that she’s been shown the knowing, she expects everyone else to know it, and it is contributing to another baggage in the body.  Because every negative emotion, impatience, frustrations, all of these will be just another obstacle that we probably can override at this time because she consciously needs to get rid of it.  It needs to be aligned.  You know, it’s sad—what are the words?—the more you know, the more you don’t understand the others.  The more you understand something you cannot even put into words, the less patience you have toward others.  How come they don’t understand the light when they all came from the origin?  How can you forget this?  How can you be so stupid?  How can you not understand?  How [is it that] you don’t know and only have something in you to trigger something of goodness and unconditional pure love?  She does not want a whole person, this light-being; she wants just one microscopic light in everyone to triggered.  She has the ability to trigger these, and yet at the same time she does damage to herself because of no patience, not understanding.  They do not understand, and in some ways, on a conscious level, she doesn’t understand either.  So which is better?  Know less or know more?  How do we balance this equally?  How did you figure out that I had no body?

D:  I have talked to your kind of beings before, that are light.  And many of them do project an image that is easier for humans to understand.

E:  Oh, absolutely.  And we are familiar with people who came here to work with the light as a person.  It’s just very hard to explain things.  But we trick people to give them an image of the body, so now you have hundreds of bodies.  (Laugh)  Confusing, huh?  This is a nice joke for you.

D:  People always think of you as being negative, and I know that’s not what it’s about.

E:  We don’t even understand what negative is.  (Laugh)  We can’t even comprehend it.

D:  But the ones who don’t understand say you are negative.

E:  That is because they don’t see the light and they are afraid.  The fear.  And we’re going to wash that away, too, at least significantly filter it.

D:  She wanted to know if she will be able to have communication with you more often.

E:  Yes, that’s part of her sadness.  You know, we always have the link.  I don’t know how to explain this, but you know we all have the link.  It was always there from day one when she came to this planet in this life.  The very second before birth, we had the link.  So we probably will just show her the light more often.  Like now, it is so bright and so brilliant and this is the only place she finds peace—not in her worldly activities.  Nothing ever made her feel anything—only when we were able to connect fully in the light.

D:  But she had so many negative things happen to her as a child that naturally she forgot.  She became human.

E:  Very busy, yes, very busy with life.  Very busy because we needed to clear up some environment around her.  We needed to spread some of that light and to trigger it, and then, like now, you said free will.  Some complied and some didn’t.  And any time she had very bad times, she didn’t know that she was always here with us.  We brought her home.  That way she was able to move on and on and on, one day at a time.  That’s why so-called self-destruction doesn’t happen, doesn’t exist but in the physical body.  It is not allowed, but she was here with us.  She was home.

D:  What about this tone she hears in her ear every once in a while?

E:  We tried to make a vibration higher by tuning the bodies.  We are trying to adjust it.  It’s not a physical chip, implanting — it just is.  I don’t know how to explain it.  So she needs to pay attention to it and to know to make some changes.

D:  When Evelyn does meditations, she projects herself back to this craft and she sometimes sees herself in an incubator.  Can you tell her about that?

E:  That’s her physical body.  We not only help with physical particles, the atoms and the third-dimensional manifestation, but each time we also do a little more vibrational tuning to the frequencies.  It’s like a tuning tube.

D:  Do you mean the physical body of Evelyn is being worked on?

E:  Yes, the physical body also needs to be tuned.  The tube is like a tuning device, but it doesn’t only help the physical body to heal: at the same time that you come home and spend your time with us in the light, it’s of the physical body.  When you remove the soul, the body is multidimensional.  We can’t see through it, so I wouldn’t say multidimensional, but it’s holographic images.  So these particles, when we project a certain light into the frequencies, these holographic images pick that up and carry it through it, like you are tuning these machines or something.

D:  She wakes up in time to see that she’s in some kind of container.

E:  That’s some of the knowing that we allow her to know and see, so she can actually say, “I’m not crazy; I touched it; I saw it.”  And the body lies in there, and then due to machinery, lights and things, the holographic.  But at the same time, she is able to come into the light and rejuvenate fully, and so when she returns back to the planet, everything is different.  Everything is perfect.  Nothing happened.  Everything is bearable.  Everything is just different.

D:  She also saw thousands of other people in other containers, so this means that it’s happening to others?

E:  Thousands, millions.  We need many of them now to help.  We need to regenerate or generate.  Not all of them are entities like her.  We also take other entities who might or might not carry physical bodies, and we don’t discriminate.  We are all one and we try to tune as many physical bodies as possible so they can carry the higher vibrations, [so that they are] able to survive it, able to spread it and able to participate in it.

D:  But not everyone is able to do this?

E:  Not everyone, no.  But we are doing pretty good now, pretty good.  It’s going to make a major difference.  This is a [corporeal] thing, you know.  You have to change the holographic images so that they adjust the human body on Earth, because nothing else will be tolerated.  So the original body — which, they can have physical bodies — is maintaining lower vibrational frequencies than ours, but it’s high enough.  This is complicated, isn’t it?  (Yes)  But anyway, they have the ability to project the human body or to shadow over it, too, like you would put a film on top of a film.  This body is taken out to the ship, to the incubator, and imagine the physical body as nothing but holographic images occupied by the light-being inside.

* * *

I have had other cases (which are reported in my other books) where the person saw their alien body being preserved and tended in a type of cylinder or container.  In some of these cases that other body is being kept alive in some form of suspended animation while the soul journeys to Earth to experience the human body.  It is kept there so that when the temporary life on Earth is finished, the soul can return to the craft and continue its life there.  I have had many clients observe this and feel an identification with the body in the cylinder.

The soul has agreed to come and help Earth in time of need, but it doesn’t want to stay here.  It really wants to continue its life on the craft because that is how far it has advanced.  Besides, Earth is a hectic place to live, and they do not wish to stay.  Another reason that they are protected is so they will not accumulate karma, because karma would require that they remain in the Earth-cycle.  It is very courageous and brave for a pure or advanced soul to volunteer to come, because it is exposing itself to a very real danger of being trapped here.

This would explain why the energy of the soul must be adjusted before the soul can enter.  Sometimes only a small portion of the soul can enter at the beginning because it would be too much for the body.  This often causes spontaneous abortion of the fetus because the energy is too strong.  As the child grows, more bits of the entire soul can be allowed to integrate.

Thus, the body of the volunteer is put to sleep and monitored as it awaits the completion of its mission.  A silver cord has been seen connecting the soul to the body in the cylinder.  I know that we have a cord that connects us to this physical body, and this cord severs at death.  So this would mean that because we have many bodies all living at the same time (all our simultaneous lives: past, present and future), we must have multiple silver cords connecting the splinters back to the main soul.  In some of my other books this has been seen as a main source with something resembling tentacles going in all directions.  The ET body on the craft is intended to stay alive so the soul can return.  Sometimes life support has been seen going through tubes that look like pulsating lights.

It is also a way of passing the abilities of the ET in suspended animation into our time frame.

Other ETs have been observed going about their work on spacecrafts (and not put into suspended animation) while a splinter or part of them journeys to Earth as a volunteer and lives life in a human body.  This type can continue its life and is essentially in two places at once.  This goes along with the idea that we are living many lifetimes simultaneously, but each part is not consciously aware of the other.  Since they understand more about what is going on in this process, they are aware of that part of their soul that is living on Earth; however, the Earthly counterpart is unaware.  It was thought that the human, expecially, should not be aware because the concepts are too difficult for the human mind to assimilate.  Yet, as the veil is thinning, more knowledge is seeping in, and they are being allowed to glimpse what the [higher entities] think they are able to handle.  Gets complicated, doesn’t it?

I wanted to concentrate on Evelyn’s physical problems. Headaches since childhood had been a real problem. It was difficult for this entity to understand and to reduce to our terms of understanding,. because it saw evertthing as holographic images that were not real anyway. I had to explain to it that these were real to Evelyn. Because they were creating problems, I wanted to do my best to alleviate them. It really had to come down to basics that I could understand in order to explain this.

* * *

E:  It’s almost like trying to fill up this bottle, and you’re overfilling it with energy and with more original stuff. It’s actually very tricky to downsize. Do you know what I mean, to downsize the energies? (Yes) The light we have, why do we downsize it so low? It’s much harder technology if you take it like that, harder to decrease it. I think increasing it would be much easier to learn, the way we see it, than to downsize it.

D:  Is this also causing the blood-pressure problem?

E:  Absolutely, that’s a major cause of the frequencies right now. To help her with these problems, we need more alignment. We need to sweep the body more and align it more with higher vibrations. Do you understand that?

D:  Could you do this while she’s on board the craft?

E:  That’s what we do. I’m looking at it right now. There’s left-side pressure on the brain. I’m looking at the holographic images right now. We need to increase the vibration patterns of all the arteries and veins patterns in her heart and all the organs. So that’s how we’ll do it.

D:  It won’t do any harm?

E:  No, no harm. Sometimes when you balance the holographic images with the images inside the holographic images, we’re going to balance all of them out nicely.

D:  So this will release the pressure?

E:  When you’re putting too many different quantum particles together, it has to be pergectly aligned, so you have to raise the vibration here, lower it there. You know that I do graphs and stuff, so we will work with the veins and arteries in the heart, and it’s a healthy body. She has a lot of energy: that’s why she says she can’t sleep.

D:  I was wondering about that too.

E:  That’s why she can’t sleep, because when we were doing this, one hour of sleep is the equivalent of many for you. You see?

D:  Yes, and we want to bring the body into balance.

E:  Yes, and not only bring it into balance, but we’re raising it to a higher vibration.

* * *

They talked more about food and suggested that she stay away from solid food and go over to more liquids. I asked about soup, and they said that that was okay as long as it was entirely soup. “No big chunks of things in your soup. Make it all mushy. Make solid things in your soup liquidy. It takes much less energy to digest.” I remarked that we often eat at restaurants and sometimes we can’t avoid eating solids.

E:  In the future you will. When all these things happen, many things will change. Right now, yes, it is harder, but when you start drinking all juices, it will go through your digestive system very easily. It won’t have that extra work from the liver or gall bladder to release certain kinds of stuff, because the liquid moves more easily without pressuring the organs as much. We just let them go through nicely, smoothly, and then whatever energy we don’t use in digesting we use on other things.

D:  But occasionally we can have solid food right now.

E:  Oh, yes, but this will be not only in the future in your lifetime: it could be hundreds of years from now, fifty years perhaps. That’s what it will be.

* * *

I think he was saying that this will be the normal way of eating that far into the future. “Right now this is to get her used to [a liquid diet so that she uses] less energy. We don’t waste energy on digestion.

I have had clients who said that when they were born they didn’t want to nurse. They had to remain in the hospital and be fed intravenously until they began to suck. The [higher entity] said they had come from places where the body did not require food. Of course, they had to adapt in order to survive here.

I encouraged the [higher entity] to continue working on the physical problems while Evelyn was meditating or sleeping or in the incubator. I said, “That’s my job, to try to help her in the best way we can. You see it in a different way, but I have to try to help the people in the physical while we’re living here right now.”

E:  Yes, and that’s one of the tricky things to do. Your job is harder than my job.

D:  You think so?

E:  Yes, because you need to make them understand what they can’t even comprehend.

D:  Yes, but you have so much power, so I would think that [kind of thing would be] easier [for you] to do.

E:  No, because I understand the process of it.  I understand the program, the holographic, the thoughts. I know the program, [but] you are living inside of the program.  So, to be realistic, as you say, it’s harder for you to first realize you are in a real program, and then break out of the program, and then try to make others believe they are in a program.  You see?

D:  Yes. You have told me many times it’s an illusion.

E:  It doesn’t have any existence whatsoever. That’s why it’s so funny for us.

D:  It’s a game.  It’s a play.

E:  Yes, it’s a movie. It’s not even a movie because it’s so simple.

D:  But you know, when we’re involved in it, it’s so real.  That’s the hard part.

E:  That’s the design.  It’s purposely designed like that.

D:   To make it seem real and alive.

E:  Yes.  And as soon as you leave, you will realize that you were in a program.  But while you’re in it, you can’t even imagine—not that there are other programs, but that there is only one program, and that is the God program.  Every game has to feel real so you will interact with each other.  You know “interact”?  (Yes)  And so what happens is, you come here.  And as a light-being we are looking at you as if thinking, “Oh, look at those babies.  See how they play.  They’re so cute.”  (We both laughed)  We really don’t comprehend your pain and agony because we know how the program works.  But [because] we know that it’s only a program, we need to live in this program in order to realize this, just as you do.  Nevertheless, there is nothing to learn if you are going back to the origin of all.  With or without the program, there is only One.  I would say it like this: you got too bored, so you created a program.  You know, that’s one way to explain it: just something to do.

D:  Hopefully we’re learning something.

E:  Because the program is a program within the program.  See what I mean?  A learning-experience program.  But you started an original program before this one ever came, or else the program would be closed off afterward [i.e. end with death].  Whichever way you’re looking at it.  The program can go on forever, yet the beginning and the end is just the One.

D:  Then did the Source, the God-Source design it, or did we?

E:  There is no God-Source: there is only One.  He is it.

D:  Did He design this program or did we do it ourselves?

E:  Okay, we need to go back to the original Source, right?  You cannot comprehend that this Source is one.  You’re breaking it down into individualities.  I don’t know if this is going to be a good explanation.  In this one entity, which will be called your God, it has gazillions of thought-patterns, games, matrixes, and all kinds of things.  It’s never been separated from anything: it was always one and always will be one.  This is the best way, perhaps, that I can assimilate.  I can have five billion things, but it’s still in my head.  See what I mean now?  Is it easier to understand?  I have one head, but I have millions and millions of thought-patterns in that one single head.  I can have good things; I can have many things.  I could have whatever I want, but it still remains one.  That one head never exploded into many other heads.  It always was, so we play in my head.  Would that be good?

* * *

My head was spinning trying to understand the barrage of words and analogies coming from this entity. Yet I knew I had kept Evelyn in trance far longer than usual, so I would have to interrupt and bring her back to consciousness and release this entity to go back to wherever it came from.

E:  Information is common for you?

D:  I get it from many people. Most people don’t understand it but I write about it and I spread the information to people. You want me to have the information so I can tell other people.

E:  Yes. It’s very important to spread the light and news. You have the spark; I mean, you know what you know when you know it. That’s so good.

D:  Well, I am still learning.

E:  You see, you already know everything.  You just need to remove those little sunglasses and see the absolute light and then you’ll know.  It’s a hard understanding to make them understand; then they’ll know.  We can’t make them understand what it means, but they’ll know when they know.

* * *

Parting message:

Do not look for my body: I could project myself as anything.  Do not look for imagery in similarities, but just look to the light where it is, and that’s where all the answers of all time will come.  Instead of being occupied in looking for shifts and looking for particular entities, just look into the light and the answer will come.  Instead of occupying the dinner table.  Human’s way of understanding and that’s the only way of communicating, and that’s not so.  I can occupy any image, any colors of eyes on any ships, or any imagery that I can create.  It’s not consistent.  We have no body, so I have to project something.  That’s why I picked up on her eyes.  I looked into her eyes, and blue it is.  It’s just easier for her to relate to.

I told the entity that it was time to go.  It said, “I would say, ‘God be with you,’ but we are all God and we are all one, so we are all together all the time.”

So what began as a typical UFO case expanded and took many twists and turns and turned into something quite different.  It appears that when the person remembers the event they are only remembering what they can handle and assimilate within their conscious mind.  And even that limited version is distorted, so it is impossible to know what is real and what is illusion.  As we probe ever deeper past the conscious and venture into the [higher realms], we find answers that boggle the mind.  For this reason, is it better to leave it alone and only accept the superficial meaning?  To accept only what our minds and the society in general can handle?  Or is it better to dig deeper and search for much more complicated explanations that just might reveal the truth when our minds are ready to accept it?  And as they say, what is truth, anyway?

Rama is Raised From the Dead

By Swami Sri Yukteswar

My friend Rama and I were inseparable. Because he was shy and reclusive, he chose to visit our guru Lahiri Mahasaya only during the hours of midnight and dawn, when the crowd of daytime disciples was absent. As Rama’s closest friend, I served as a spiritual vent through which he let out the wealth of his spiritual perceptions. I found inspiration in his ideal companionship.

Rama was suddenly put to a severe test. He contracted the disease of Asiatic cholera. As our master never objected to the services of physicians at times of serious illness, two specialists were summoned. Amidst the frantic rush of ministering to the stricken man, I was deeply praying to Lahiri Mahasaya for help. I hurried to his home and sobbed out the story.

“The doctors are seeing Rama. He will be well.” My guru smiled jovially.

I returned with a light heart to my friend’s bedside, only to find him in a dying state.

“‘He cannot last more than one or two hours,” one of the physicians told me with a gesture of despair. Once more I hastened to Lahiri Mahasaya.

“The doctors are conscientious men. I am sure Rama will be well.” The master dismissed me blithely.

At Rama’s place I found both doctors gone. One had left me a note: “We have done our best, but his case is hopeless.”

My friend was indeed the picture of a dying man. I did not understand how Lahiri Mahasaya’s words could fail to come true, yet the sight of Rama’s rapidly ebbing life kept suggesting to my mind: “All is over now.” Tossing thus on the seas of faith and apprehensive doubt, I ministered to my friend as best I could. He roused himself to cry out:

“Yukteswar, run to Master and tell him I am gone. Ask him to bless my body before its last rites.” With these words Rama sighed heavily and gave up the ghost.

“I wept for an hour by his beloved form. Always a lover of quiet, now he had attained the utter stillness of death. Another disciple came in; I asked him to remain in the house until I returned. Half-dazed, I trudged back to my guru.

“How is Rama now?” Lahiri Mahasaya’s face was wreathed in smiles.

“Sir, you will soon see how he is,” I blurted out emotionally. “In a few hours you will see his body, before it is carried to the crematory grounds.” I broke down and moaned openly.

“Yukteswar, control yourself. Sit calmly and meditate.” My guru retired into samadhi. The afternoon and night passed in unbroken silence; I struggled unsuccessfully to regain an inner composure.

At dawn Lahiri Mahasaya glanced at me consolingly. “I see you are still disturbed. Why didn’t you explain yesterday that you expected me to give Rama tangible aid in the form of some medicine?” The master pointed to a cup-shaped lamp containing crude castor oil. “Fill a little bottle from the lamp; put seven drops into Rama’s mouth.”

“Sir,” I remonstrated, “he has been dead since yesterday noon. Of what use is the oil now?”

“Never mind; just do as I ask.” Lahiri Mahasaya’s cheerful mood was incomprehensible; I was still in the unassuaged agony of bereavement. Pouring out a small amount of oil, I departed for Rama’s house.

I found my friend’s body rigid in the death-clasp. Paying no attention to his ghastly condition, I opened his lips with my right finger and managed, with my left hand and the help of the cork, to put the oil drop by drop over his clenched teeth. As the seventh drop touched his cold lips, Rama shivered violently. His muscles vibrated from head to foot as he sat up wonderingly.

“I saw Lahiri Mahasaya in a blaze of light,” he cried. “He shone like the sun. ‘Arise; forsake your sleep,’ he commanded me. ‘Come with Yukteswar to see me.’”

I could scarcely believe my eyes when Rama dressed himself and was strong enough after that fatal sickness to walk to the home of our guru. There he prostrated himself before Lahiri Mahasaya with tears of gratitude. The master was beside himself with mirth. His eyes twinkled at me mischievously.

“Yukteswar,” he said, “surely henceforth you will not fail to carry with you a bottle of castor oil! Whenever you see a corpse, just administer the oil! Why, seven drops of lamp oil must surely foil the power of Yama!”

“Guruji, you are ridiculing me. I don’t understand; please point out the nature of my error.”

“I told you twice that Rama would be well; yet you could not fully believe me,” Lahiri Mahasaya explained. “I did not mean the doctors would be able to cure him; I remarked only that they were in attendance. There was no causal connection between my two statements. I didn’t want to interfere with the physicians; they have to live, too.” In a voice resounding with joy, my guru added, “Always know that the inexhaustible Paramatman can heal anyone, doctor or no doctor.”

“I see my mistake,” I acknowledged remorsefully. “I know now that your simple word is binding on the whole cosmos.

For the sake of Cunda, he said in verse:

 

“In all the world, whatever is born must die;

Life appears long, but by nature it must end.

Whatever flourishes always wanes; arrived, one must depart.

The prime of manhood is brief; fulsomeness meets with illness.

Life is swallowed by death; nothing external exists.

Kings are all of them unmolested, incomparable,

Yet all of them must perish: so is it with life.

Suffering knows no end; unendingly the wheel turns and turns;

Nothing in the three worlds is eternal; all that exists is unhappy.

What exists has a nature and characteristics; these are all empty.

What is mortal comes and goes; apprehensions and illnesses stalk one’s footsteps.

The fears of all the wrongs and evils one has done;

Age, illness, death and decline cause worry.

These things do not exist forever; they are easily broken up;

Holding on to grievances oppresses one.

All are enveloped by illusion, like the silkworm and the cocoon;

None who has wisdom finds joy in a place like this.

This carnal body is where suffering collects;

All is impure, like unto strains, festering wounds, boils, and the like.

No reality is at bottom, even for the heavenly ones who sit above;

All that one desires does not last; therefore I do not cling.

One casts off desires, meditates well, attains the wonderful Dharma;

And one who definitively cuts off “is” can today gain Nirvana.

I pass over to the other shore of “is” and stand above all sorrows;

Thus I harvest this superb bliss.”

 

Kosho Yamamoto (1973). The Mahayana Mahaparinirvana Sutra (from Dharmakshema’s Chinese version). (pp. 18-19) http://www.shabkar.org/download/pdf/Mahaparinirvana_Sutra_Yamamoto_Page_2007.pdf