Yada: Sina, ha da ci. I think I speak English right now, huh? First, I would like to say how happy I am to have you here, it has been some little time since I had the pleasure of communicating with you in this way.

H: Yes, it has been a little time.

Yada: Your husband, he pass on, huh?

H: Yes.

Yada: It is . . . if death is sad, birth must also be sad.

H: I would think so.

Yada: The dangers to the human being is greater coming here than going. Very difficult to come into the physical world and have a life of freedom from pain; this is the great trouble with the physical world, that a large part of it is suffering.

Irene: Is it possible, Yada, that when an individual who was ill in the manner in which he was, is it possible that their mind can be quite active and yet, because of the physical condition they can't express themselves normally, so their keepers treat them rough.

Yada: Of course.

Irene: . . . they misuse them, don't they?

Yada: Yes, of course. The brain, not functioning properly electrically, causes the individual a great deal of distress, but, after a time, the kind of functioning that goes on seems normal to that person so that it is no great pressure upon him really.

H: I wanted to ask you . . . at the time I heard that he had passed on, I immediately called on you and other friends in the astral to help him.

Yada: Yes.

H: What kind of a transition did he make? Is he still asleep or is he conscious of his condition?

Yada: He is conscious.

H: He knows he is in the other world, does he?

Yada: Yes.

H: And he's adjusting to it nicely?

Yada: Yes, yes.

H: That I'm glad to hear.

Yada: You know . . . in passing, what happens to us is a very individual thing; for some, going through a kind of sickness like your husband suffered for so long, they may very well sleep for a long period of time.

H: Yes, that's what I gathered from something you said previously.

Yada: Yes. Yet, in other cases where the same condition, the personality, at time of complete separation, find themselves awake and knowing what has happened. And I would like to convey the message that he is not at all unhappy about it.

H: Good. Wonderful!

Irene: From what you say, Yada, he is here with us now . . . .

Yada: It is not my . . . .

Irene: Well, he has given you the information that he wants her to know that he's happy about going. Is this right?

Yada: Yes . . . it is not my opinion that he is very religious man, no?

H: No, no. He wasn't religious in the orthodox sense.

Yada: That is very good for him that he will not have to struggle to overcome those illusions.

H: He wasn't interested in occultism or metaphysics either; but he was a good man, he was a kind man.

Yada: Oh, this is, I think helpful above and beyond everything else that we may believe or disbelieve in. To have a sense of kindness and appreciation for your fellowman and those around you is, a tremendous help, it does more for one than all kinds of beliefs, religious or occult or metaphysical. Does much more.

H: Well, then, he shouldn't have too hard a time learning because he doesn't have a lot of emotional problems to overcome because he wasn't an emotional person.

Yada: This is well for him and I think this is another reason for his having good consciousness in passing from the body and not having to go to sleep.

H: Is he in a . . . I don't know how to put this . . but I know there are certain levels of consciousness in the astral. He's not in one of the astral slums, I hope.

Yada: No, he is not. He is not of that mind. We go where our mind is, you know? And he was not of that mind. This man had a great deal of respect for himself besides for others. So his thoughts did not run on the lower levels of the astral. He is quite awake, but he is not yet too aware of the physical world yet again. This may take some time before he becomes too aware of the physical world, and I think it better that one does not become too aware of the physical world at passing time.

H: Is there any way in which I can help him by sending certain thoughts to him?

Yada: Yes, of course. You can send your love and affection, and hope for his well being. And I am certain it would be appreciated both by him and by others who are around him. (Pause) It is not an easy thing to forget one with whom you have had association with for many years.

H: That's right.

Yada: So, instead of carrying sad thoughts, feelings of unhappiness, why not feelings of joy? Your realization that he is better off than he was before and blessings to him and may he always find himself better off.

H: Yes, I am sure he is better off.

Yada: Also yourself; give you a greater needed freedom. Too often we are, through our attachments for one another, held . . . the ties are too strong, we are bound too much. We should not be, should not permit ourselves to be so bound. For in tying ourselves, we tie the other. You understand?

H: Yes.

Yada: So now it is better for you that he has departed; it will give you a greater sense of freedom and, I feel, peace of mind too.

H: Yes, it will. I won't have to worry about him being mistreated.

Yada: That is so. That is so. We, of the Circle, greatly appreciate your work on the transcript. It is very nice, and we have been with you from time to time, watching your work and also trying to offer you some helpful thoughts and some protection.

H: Thank you, Yada.

Yada: All of us need this, both in the physical world and out of it; we need one another's more kindly thoughts to act as protecting agents against forces that are not so kindly to us.

H: Yes.

Yada: Now, if there are any thoughts that you would like to express to me, I would be most happy to discuss them.

H: Oh, Yada, I have a million thoughts but we won't have time to go through them all. And I have made a lot of notes, but we won't have time to cover them all, but I do have something immediate that I would like to ask about. I have a brother who lives here in San Diego who has been an alcoholic. He has joined a society called Alcoholics Anonymous and hasn't had a drink now in three years. And he has become very much imbued with the work this Society does and he, in turn, is spending all of his spare time evenings helping others do this . . .

Yada: Very good.

H: And he gets a great deal of satisfaction out of helping them. What I would like to know is, what is the basic physiological cause of alcoholism?

Yada: It is not really physiological, that isn't the best. The best is psychological. Then the psychological takes effect upon the body, the physical self. Now when one becomes a habitual of anything, alcohol or food or drugs or sex, of any of man's natural drives or natural needs, you can readily know that that person is suffering a mental frustration of some kind. Now, this mental frustration leads to the actions of taking alcohol, if it is an alcoholic; and this excessive alcohol produces chemical changes especially in the liver, that increases the demand for more alcohol. Now, there are many peoples that are alcoholics that do not drink a great deal; but what they take is too much for them to be taking. But, basically, every ailment is of mental origin. The mind creates chemical changes in one or more of the glands and produces physiological effects or creates organic disturbances.

H: Well, once the physiological changes take place in the liver, can that be converted back into a normal liver again, or is it too late? You know what I mean? Can the liver be restored to its original condition?

Yada: No, not really. But you can keep the condition from progressing further into deteriorations or radical mutations by abstaining from the alcohol; but something should be done to get at the seat of the trouble why the person started drinking in the first place.

H: One thing that strikes me about this situation . . . I was completely unaware of the alcoholic problem until now . . .  After they get into this Society, they are given what are called Twelve Steps to help them rehabilitate themselves. And, among these steps is their reliance, their complete reliance on God. They acknowledge that they have reached the end of their rope, that they can do nothing for themselves and neither can any other human being, and they must throw themselves completely on God's protection. Once before we talked about the "divine discontent" leading us to the same thing. Now, could it be that alcoholism is another path that leads men to God. It seems a drastic one, but could it?

Yada: We might ask the same thing about drugs, about the drug taker.

H: Yes, that's right.

Yada: Yes, of course. The answer is, of course, yes.

H: Anything that makes us throw ourselves upon God, as an extremity, if it comes to that. Mostly, I find, when people do reach the end of their rope and do this, they do adopt eventually another philosophy that really leads them on the Soul Path, don't they?

Yada: Yes, of course.

H: So there are many paths, and some of them are just terribly drastic.

Yada: This is so. But you see this does not always work. There are many peoples that have tried the path of this organization, Alcoholics Anonymous I think you called it. Is that right? Alcoholics Anonymous?

H: Yes.

Yada: But it has done nothing for them.

H: Yes, that's true; they keep slipping back.

Yada: Yes. Which shows further that the trouble is basically a mental and emotional problem. Mostly an intense feeling of inadequacy, insecurity, or lack of trust in one' s self. And if you have no trust in yourself, how are you going to have it in someone else or in God?

H: That's true.

Yada: You see, this is the difficulty of this.

H: Well then, the rehabilitation really begins to become effective when these individuals reach a point of soberness or sobriety long enough to dwell on these subjects and realize that until they begin to respect themselves, they will make no progress

Yada: Is so. You see, in these things, where our tastes become excessive, after a bout with these things, alcohol, or excessive foods, or whatever, we suddenly realize that what we are doing is much more painful than joyful. Now, if we can retain pain memories of what we have done, we are less likely to repeat our mistakes than if we forget the pain and remember only the joy.

H: But isn't that usual? We always remember the pleasant things and forget the unpleasant ones.

Yada: Well, this is what one must do.

H: This is our trouble then, isn't it?

Yada: Yes, it is. Yes, it is.

H: If we are going to remember at all in these situations, we should try to remember the more painful side.

Yada: That is so, that is so. It is the pleasure that pulls us back to doing and redoing all of our desires. Now, the moment pain becomes dominant in our minds about what we have done, that is the moment we begin to stop doing that thing.

H: Well now, following that trend of thought, let's talk about Mark Probert for a minute. He's suffering from a skin burn; that isn't a burn in the physical sense, but his body burns all the time, and, if everything is Mind, what is the cause of his condition?

Yada: Again we go back to inadequacy, insecurity, deep-seated fear that has been of long duration with him. These things wear upon the nervous system.

H: This burn is really a nervous condition, isn't it?

Yada: It is.

H: It couldn't be a virus?

Yada: I do not see it as such.

H: It's purely psychological then?

Yada: I feel so.

H: Just in what sense does he feel insecure and inadequate?

Yada: You see, the original cause started shortly after his birth. It started by his mother not feeding him, but she thought she was. This, in a very short time, brought about a state of malnutrition. Now, in his baby state, he could not say anything what was wrong. It was not till the doctors examined his mother and found out that she did not have any milk.

H: He was just getting air.

Yada: That is right, that is right. And so he built up inside him a great sense of rebellion, frustration, wherein the great desire to call out for what is wrong with him could not be met with. This frustration, as well as the malnutrition, creating changes in the glandular system which is long lasting and has continued through his life.

H: And it's too far to do anything about now, is that it?

Yada: I do not see what can be done now.

H: Well, what can be done to help his psychological condition so that he will be more at ease in his present situation since nothing can be done now to overcome the frustrations of his childhood. But how can we help him now to understand himself?

Yada: This would take some time and the need for a man who understood this man's psychology. It's very difficult.

H: A psychiatrist?

Yada: Yes . . . Who can go through the world without the need of help?

H: No one. We all need help.

Yada: Is so, is so.

H: It doesn't show on the surface always, as that happens to be showing now, but sometimes the things that don't show are even worse.

Yada: Is so, is so. The mental self can literally tear the physical self apart.....

H: Yes, I know.

Yada: Can kill it. In its anger against what is happening.

H: And against what has happened.

Yada: More so.

H: Because it's resentment.

Yada: That is right.

Irene: All these years, then, Yada, the pressure of anxiety of not knowing that his needs would be supplied is the greatest pressure, and not knowing how to get them because he didn't know what to do when he was a baby. This is the seed that has been carried through all his life.

Yada: Yes. And then came times of great deprivation, when your country was suffering lack of things that were necessary for the people.

H: During the depression, you mean?

Yada: Yes. Starvation again struck him, and struck him earlier yet than that . . .

Irene: He's always suffered from this frustration of not knowing how to provide for himself the bare necessities. He told me that one Christmas he had a cup of tea and a piece of toast.

Yada: Yes.

Irene: And he has gone through this ... .... ...  this pattern has been with him even if it has not appeared on the surface; and now he has his necessities taken care of, but he still is not assured that he will be taken care of.

Yada: Is so.

Irene: So he is constantly under that pressure.

Yada: Is so.

H: Well, I can understand that, because I went through the same sort of thing myself. . . Not having enough in childhood. During the depression I was down to my last quarter. But what I'm trying to get at now . . . when I type this record, and he is able to read it, it will help him to understand what happened in his babyhood of which he is not aware, and . . . .

Yada and Irene: Yes, he is aware.

Irene: He's been aware of it for a long while.

H: Oh, he is aware. Then perhaps it will help him to understand that this is the basis of his trouble and if he can more rely upon God for his daily needs, perhaps, in time, this sense of insecurity will leave him.

Yada: There is just one little difficulty there. The word "God" - it upsets him very much. Yes, he resents the word. There is something about the word that causes much emotional conditions to take place with him. And it is mostly because the way his father acted when he was teaching him about God.

H: Well, actually, we don't want to use the word either; I use it for lack of a better word. What should we use that would be more inclusive?

Yada: Mind. I think MIND would be very good. THE GREAT MIND.

H: Well, that's actually what I meant.

Yada: Yes. And . .

H: Excuse me. Does he understand that he has this aversion for the word "God"?

Yada: Oh, very much; very much. You know it is not always when we get to understand what our trouble is that we are able to let go of it.

H: No, I know.

Yada: Especially if it has been of long standing. You see, the will to punish oneself is called masochism; and it can be a very, very difficult thing to break away from, for it has its form of pleasure in the mind of that person that has suffered with it for so long.

H: Well, is there anything you can tell us that would be helpful to Mark?

Yada: I feel that he needs a person who understands glandular condition; perhaps some time he needs the metabolic examination.

Irene: I 'm sure you have been observing what Dr. Moran has been doing. He is not a glandular doctor. He has suggested to Mark that he send him to someone else, but Mark said, "I would rather stay with you". So I feel that Dr. Moran is doing the best he can according to his understanding.

Yada: But it still may be that he will have to go to another doctor.

Irene: Doctor wants me to call him Thursday and have him go for some kind of X-ray of the liver.

Yada: No, not of the liver; of the gall bladder. Wants to make fluoroscopic look at gall bladder. But I do not see that he will find anything there; I do not see that this will be the trouble.

H: You mentioned the mind, and I have some questions on the mind. Could you give me some clues as to how to use the mind properly, to contact the stream of consciousness that is the Great Mind?

Yada: One of the beginning ways is to first discipline the mind; not to permit yourself emotional reactions. Try to train your consciousness to take things as they come to the best of your ability with the least amount of emotional reactions to it. Because then, if you do this, then you can learn to meditate better.

H: To be placid?

Yada: Yes. You see, without having this placid approach to life, the mind is in a constant state of confusion.

H: We don't call it confusion; we call it enthusiasm. (Laughter)

Yada: You can learn to detach yourself from events around you to the point where it does not affect your nervous system in such a detrimental way. This is the trouble with the majority of humankind. They are wasting their vital forces by emotional reactions over the smallest things.

H: But you know, Yada, if we don't react with enthusiasm or joy or sorrow or whatever, then the people who are around us who have no awareness, they say that person is a "dead fish".

Yada: Oh now, for joy or laughter, yes, give your heart to it. Give all your emotions to joy. Very nice.

Irene: It's the negative reactions that Yada is speaking of.

Yada: That is right, that is right. When you found the difficulties coming your way, instead of getting yourself in emotional what you call?

Irene: Tizzy?

Yada: Tizzy, yes, very good. Try to see what is happening, try to understand it and in this way you can do something about the difficulty. But, if you become obsessed by much emotional upheaval, you will not know what the difficulty is really, so you will not know what to do about it.

H: That's true.

Yada: May I withdraw for a few moments, please?

H: Yes, indeed; please do.

Yada: Thank you.

Yada: It takes no great ability at observing to see the whole world of man is sick, huh?

H: No, that's too true. You said once before that we are all insane, and, Yada, I believe it!

Yada: Ha, ha. (Laughter)

H: It doesn't take much to make me believe that at all.

Yada: It is a little bit sad because it need not have come out this way. Had man become more interested in the welfare of his fellowman instead of all his gods, man would be a much better being today.

H: And all the work that he's done for his so called gods has always seemed to come out evil.

Yada: Of course, of course; because they have nothing to do with man's welfare, only with the welfare of gods; so in order for it to work out for the betterment of gods, man must be neglected.

H: Then it follows that they are antipathetic.

Yada: Of course. When man learns, and he must come to know, that his sole interest must be in himself. Then, after he has accomplished everything of worth for his fellowman, or for himself, then he can look after gods and be concerned with what gods want.

H: By that time he should have learned enough to know that gods were not important.

Yada: That is so.

H: Do you think we will ever learn that, Yada?

Yada: Oh, I do not think the masses will learn; I think many people have learned this and many will learn it, but as far as the masses go, things will go on pretty much the same. Man, the world at this time, he's now in what is called science, material science; and he is getting deeper and deeper into material science. And here again will be more trouble for man because it takes him away from his greater and real self. He gives everything to matter.

H: And the path becomes narrower and narrower.

Yada: Is so. Now your world is going to become a very dense jungle of strife and difficulties, the further man goes into the study of physical sciences. While he will discover many ways of getting rid of certain ailments, he will have other ailments to take their place and ailments of which he will know less about than the ailments he had before.

H: That's interesting because with the pursuit of science toward the cure of cancer and one thing and another, as you say, he will develop other areas of trouble in the body and he will have to start his search all over again instead of searching within himself for the basis of all trouble.

Yada: That is right, that is right. Now, in the next year or two at the most, a cure for cancer, cancers in general, will be found. And this cure will be very much like the cure for polio; it will be a preventative. Now this is what man has done in almost all of his ailments, the more virile and malignant ailments. . . .  he has created conditions which have prevented the ailment from taking place, such as his anti-toxins and things like that. These are not especially cures for an individual sickness, but a preventative for the masses. Now much of the work in this direction has been to create more sanitary conditions in his environment. This, in itself, has destroyed such things as the black plague and cholera in greater parts of the world anyway, and so has eliminated other and less virile ailments. But his biggest problem is going to be mental ailments. To conquer these will be his greatest war. For almost always mental ailments lead to physical ailments.

H: But to prevent mental ailments that may end up as forms of insanity or neuroses, he would have to get at the basis of his trouble in not understanding the difference between the material world and the world of the mind, wouldn't he?

Yada: That is so, that is so. Now, many mental ailments have much of their bases in changes in the chemistry of the blood. Now how is this brought about? By mental attitudes again. Such as anxieties, uncertainties, guilts, fears, and these things. They create chemical changes in the blood through the glandular condition, glandular changes.

H: That brings up a question I wanted to ask you about today. How can a person overcome these fears of insecurity?

Yada: Very difficult because they are almost a natural part of our life in the physical world. It is facing the unknown.

H: Well, how can we make the unknown known to us then so we don't have to think of it in that way?

Yada: You have to have schools wherein the people will be taught on how to think intelligently. This is what you need, schools. Like you have schools for academic training, you will have to have schools where these students will spend certain hours everyday in the classroom learning how to think.

H: I believe the Rosicrucians have that type of school, don't they?

Yada: But they are not enough, and they are not under intelligent control either. For if they were, you would find that those who belong to this order would be different from other people. Would be more healthy, more intelligent; but are they?

H: I don't know enough about them.

Yada: No, they are not.

H: Well, what about the schools run by Christian Science people?

Yada: This is a very good approach; only one difficulty with it is, once more these peoples give credit to God instead of to man.

H: Can you explain that.

Yada: Yes, for instance, they say God is spirit and spirit cannot get sick.

H: And man is spirit, too.

Yada: Of course.

H: So man cannot get sick.

Yada: Of course.

H: Unless he makes himself sick.

Yada: Of course. So why not say that and leave God out of it?

H: Where did this word "God" originate that we have come to use it so widely? And so erroneously?

Yada: Actually, it originated in very ancient times when man first became aware that he was alone in the world and he needed something to reach out to that he felt was bigger and more protective than himself; so he made idols. And from idol worship came the word "god", or gods. Now, in the early Christian teachings it was not one called "Jesus, the Christ" who brought to man the story of the one invisible God; but rather Amenhotep the IV who belonged to the White Brotherhood, who lived long before one called Jesus the Christ.

Irene: But even in your civilization, Yada, especially in the City of Kaotie, the people of the temple knew of the mind force and applied the inner teachings and knew nothing of the word "God", did you?

Yada: That is right, that is right. We used a word in reference to the sun, E'Da, the Light: the light first as the source of our physical being on the earth. The light of intelligence which meant right action, thoughtful existence, wisdom - E'Da - the Light. Then came E'Ka, meaning the spirit, the higher spirit of physical man. Later, in the other civilizations, the word Ka was used to represent a higher state of consciousness. Then in the Egyptian, in ancient Egyptian, the Ka was the psyche that was represented with the body of a bird and the head of a man that hovered over the dead body.

H: Yes, I remember seeing that.

Yada: Yes, Ka, the psyche. Trouble is with man, in his seeking to know life, he puts words on things and then he becomes lost in the word and believes the word to be the thing.

H: So we'd be better off if we talked less and thought more.

Yada: Of course, of course.

H: Even though we think in words, if we were silent in our thinking, even though we used words, we would probably come to more intelligent conclusions than if we put them into verbal words.

Yada: That is so, that is so. For the moment you think of a thing that you are going to speak of, you use the name of that thing as you have been taught in your sounds and words; but in thinking the thing, you picture the thing itself. As for instance, like this. Let us suppose there were ten to fifteen tables in the next room from here and you wanted to convey to me the idea of bringing you one of those tables in there. Now, let us say, there are all different kinds of tables in there. You would not have to describe it to me, all you would have to do is think and I would know which table you are wanting. But if you have to say to me in words, bring me the table in there, or bring me a table, that wouldn't be enough, you would have to describe the table, yes?

H: Yes, the table from Arabia, or the table from India, or the hardwood table, or the maple table.

Yada: That is right, that is right. But in thinking about it, and when I receive your thought, I know exactly what table you want, yes?

H: Let's follow that a moment, if we may, Yada. When I sent you my thought to help Jay make this passing, you got it immediately, didn't you?

Yada: Right away, right away. And so, as you know, there are many Jays, no?

H: Yes, I suppose so.

Yada: Many. Now, I would have to know something else, a something called personality. Now, personality is a very indefinite thing; but, in your thinking about your husband, I know exactly who you were referring to. . .

H: So it wasn't hard to pick him out.

Yada: Not at all.

H: From all the other Jays making the crossing at the same time.

Yada: That is right.

H: I thank you so much for that, Yada, for that help. I'm sure it was very much appreciated by him too.

Yada: Yes. I am certain, for he was a man of alertness and good mind before all this happened to him.

H: Yes.

Yada: And I wish to assure you, before you go away from here, that he is very well off, very well; you have no further reason to be concerned about him. Yes?

H: I feel that anyone going into the next realm is better off than they were here. I may be wrong, but that's the way I feel.

Yada: No, you are not wrong. Even those who are supposedly very evil people, they have a better chance if they depart the physical world than if they stay here and try to make the transition from their evilness to the goodness; a much better chance.

H: Well, in this case, Jay will probably stay over there until he has learned whatever it is that he must learn, whether it's a long or short time, and then come back again.

Yada: That is right. It depends solely upon him.

H: What he wants to do.

Yada: That is right.

H: Well now, can a person, a soul, make a choice as to not come back again?

Yada: Now, I could say "yes", but this would not tell you very much. It depends again, what his past lives were, what has he learned from them. How much understanding has he acquired and stored from other lifetimes. Whereas, from this lifetime, it is obvious that he does not have enough to save him from having to come back here again; but, what about the experiences he has accrued in the passing lifetimes, hum? Any one of which may give him the symbol of freedom from the physical world.

H: Well, if this should have taken place in a lifetime previous to this one, then I don't understand why he came back to this one.

Yada: Of course, one can get that in a lifetime, get that knowledge, and not be able to hold onto it, lose it.

H: How could this happen?

Yada: Become unaware of it. Other conditions being more pressing to bring him back here. You could have knowledge, very highly evolved knowledge in a past life, and then, coming back here, could block out all that memory.

H: Would you pursue that Yada please?  I personally pursue this subject all the time. However, I don't feel at this time, that I do want to come back to this physical life. So this is one subject I am very, very curious about.

Yada: Oh-h-h, you know, lady, it's truly nothing wrong with the physical world; the idea that something is wrong in our individual selves. In our attitudes to life, to our experiences; yes, in our attitude to our dream. There's nothing wrong with the dream, it's our attitude to the dream. We can acquire certain understanding wherein we gaining knowledge on proper attitudes to take and we will find that one life is no better than another life. The physical world is no better and no worse than the next step from here, the astral world, or world beyond, or worlds beyond. Because, where am I? I am where my consciousness is, hum? And I am what my consciousness is, hum?

H: What's wrong with my consciousness then, what's wrong with my attitude? There must be something radically wrong or I wouldn't be so unhappy.

Yada: Yes, bad conditioning in childhood, bad conditioning in childhood

H: Negative conditions.

Yada: Yes, that is so, which left painful impressions that you have carried with you through the years; and these painful impressions take their effects upon the physical body as well as upon the mental self. No, do not look forward to a better life; look now for better attitudes to take. Don't be afraid; there is truly nothing to be afraid of. Everything that is, you make what is - by attitudes.

H: Then I should be more afraid of myself, or my thinking.

Yada: If you are going to be afraid . . .

H: . . . than of anything outside of me.

Yada: That is so; that is so. Let us look down through the history of races, tribes, nations, and all of this, in their wars; and in their being destroyed. Is the seed of their destruction outside of themselves? Never! Every nation, every tribe, and every individual that has been conquered by others, has been conquered from within by unintelligent attitudes. Now, I do not say that in any sense of depreciation of you, as a human being struggling in the world of matter, but much the opposite, in very acute appreciation for your situation. For I have lived through it, I know what it is. I know what you're going through. Because I do, I make these suggestions. Practice every day to try to know what is happening around you and try to acquire a better attitude to all your experiences. Live life: do not be afraid of it. And you will not be afraid of this life, if you tell yourself the truth, that there is no better life than the life you're in. Do not hold in your mind that there is a better life somewhere else; because if you do not have the better life right here, it is nowhere else, you can find it nowhere else.

Irene: The problem then, or the lesson we must learn, is to condition ourselves to have a good attitude toward things, then no matter what we're exposed to, we will see it as a lesson and try to find the lesson within and not become dissatisfied.

Yada: That is so, that is so. "Why did this happen to me?" Instead of "Why does this have to happen to me?" Ask yourself, "Why does this happen to me?" and you will find it happens to you, or it happens to me, because of our attitude.

H: I want to talk as much about the mind as we can, and I have some other questions; let's see what I can find here. Since there is evolution in various other directions, is there also an evolution of our emotional and mental selves, and how about the etheric selves?

Yada: But, of course. There is what man has been through from the beginning of his sojourn here on the earth and this is called physical evolution. Now, in the year 1945, he came to the end of his physical evolvement where he will no longer, the body self, will not be evolving into a more complex form, but into a less complex form because the mind now will be in its evolution, or evolving.

H: More emphasis on the evolvement of the mind, is that it?

Yada: That is right. The body-self will lose many of its present organs, appendages. Yes! And there will come a time when even the legs will be less needed.

H: So, the legs will slowly go out of use.

Y: Yes. (Laughter) You see, it is even working in that direction now and has been ever since man started his motions around the earth on vehicles, on mechanical vehicles.

H: Yes, I suppose that would follow, since, in the past, we have gradually eliminated the appendix, because of it being a vestige of the tailbone, is that right?

Yada: That is right; it is no longer needed.

H: And now as we drive around more in vehicles with wheels and use our legs less and less, they will gradually atrophy.

Yada: That is right. Man's body will become considerably lighter in structure naturally, more delicate, the bone structure will be more delicate; and he will need this because he will be living much of his life in space itself.

H: Well, how will we get around without the use of legs then and certainly we'll be dispensing with wheels too, eventually. What will be the means of locomotion?

Yada: It will be controlling the pressures of gravity on us.

H: Oh, I see; by the use of the mind; the understanding of it.

Yada: That is right. Yes. Come a time when this earth itself will be no more.

H: But that is a long way hence, isn't it?

Yada: Oh, a very long way hence. Yes. But, you know, tomorrow has a way of coming.

H: Yes, thank goodness.

Yada: So, no matter how distant it may be, it's still coming.

H: And some humans will be living on the earth plane, no doubt.

Yada: That is right.

H: But it will, like everything else . . . . . . perhaps it has already reached the point and is already disintegrating, even thought it may take a millennia to do it. Is that correct?

Yada: This is so. You see, the moon, for instance, is moving away from the earth, between 2, to 3, to 4 inches a year. Now that does not sound like very much, but when you stop to count up the years you can see that eventually the moon will go beyond the reaches of the gravity of the earth, and there is a very great chance that it may be pulled into the sun. But if not, then it will be pulled into some other body close by. Now man is learning how, and he will learn, how to control the weather. First he must learn to do it here on the earth. Once he masters it here, then he can go to other planets in your solar system and create the proper weather conditions for him to live there. Now this may take a very long time. In the meantime, the chances of his being able to go outside your solar system and find another planet is very good.

H: To find a planet that we don't know about now?

Yada: That is right. Outside of your solar system, but still in your galactic system called The Milky Way. There are thousands and thousands of such planets and such planetary systems, where there is life very much like your own here. But there is nothing, no body in your present space, in your present solar system space, that is adequate for man's living. They are all dead and useless bodies. Now, Mars is the closest and the best chance that man has to go to and live; but he will have to change the weather conditions there. You see, Mars is not necessarily older than your earth in time in years, but is older in chemical decay.

H: I see. Was it because of a faster rate of decay?

Yada: Yes, a greater rate of breakdown. And it has lost considerable of its water and most of the water that is there now is buried under ground. And there is some oxygen among the rocks there, but man may be able to, and I think he will, replace oxygen on Mars. He will learn to do this by seeding and getting the atmosphere to give off its water to Mars again. See, Mars has dried up. Now there are many great storms raging on Mars most of the time. And these storms send up vast clouds of oxide dust, rust like, you know?

H: Oh yes. Well, the oxygen could be taken from the oxide rust, with the proper procedures, couldn't it?

Yada: Yes, yes: and so water could be brought to Mars again. And man is going to learn to do this. But you see, your earth is the wettest planet in your whole solar system. There is no other planet in your solar system like it.

H: And everything in our solar system must have oxygen, is that right?

Yada: That is right. Without oxygen man cannot live.

H: Well, in other solar systems, what do they live by?

Yada: Oh, also oxygen, water. There are many, many planets and sun systems, very much like your own, and some of these planets are just in the proper position from their particular sun to get enough radiation in the form of heat so as to make those planets proper for man to live on. There is no doubt at all that man is going to leave the earth, but, as I said, your planet is the most watered planet in the whole system so it will be a vast long time before man will have to leave the planet as far as water goes. But he will be doing it anyway, because your earth cannot contain the vast numbers of PEOPLE THAT ARE COMING HERE. Population explosion.

The most dangerous thing to the earth, at this time, is overpopulation. Now, atomic war may come out of overpopulation; the need to get rid of the greater number of people; but this would be highly dangerous. So other methods must used to do this; to get rid of or hold down the growing population.

Irene: It seems that quite a number of countries throughout the world have become aware of this; the hierarchy of the government, you know?

Yada: Yes

Irene: Are they . . . they are applying some methods of birth control.

Yada: But this will not be enough. This approach will not be enough because the majority, the greater majority of such countries as India and China and other Far Eastern countries and many, many countries in Europe, the peoples are utterly poor and utterly ignorant. So they spend most of their time with sexual pleasures because this is the only pleasures they have.

Irene: Seems the governments are offering free medical care for the men to make them immune.

Yada: Sterilization.

Irene: Yes.

Yada: But you can see the tremendous task that would be in such countries as India and China. A tremendous task.

Irene: But it seems India has cut her birth rate way down.

Yada: This is what is said but that is not true.

Irene: Is that right?

Yada: Yes. It is not true. In some of the states of India, yes. Pakistan has done considerable to reduce their population, but in most other parts of India this is not so. In China it is hardly so at all.

Irene: That's very true.

Yada: But, as I said, man is evolving mentally and in so doing he will learn other ways of restraining the seed of life from taking form on your earth.

H: And even though he does this, it wouldn't mean the seed of life would be restrained on other planets or in other worlds.

Yada: No, that is so.

H: That souls would continue to have an opportunity to reincarnate.

Yada: Yes, to express themselves other ways. Now, in time, a vast number of human beings will be taken to other planets, but you can readily see who these will be. They will be, of necessity, the strongest; the most healthy stock.

H: And there do they start another root race?

Yada: Yes, yes.

H: And are we in the 5th Root Race here now?

Yada: That is right. We are in . . . man has been five times. It is my opinion we are in the Sixth Root Race.

H: The 6th Root Race.

Yada: Yes.

H: Well, could we put it this way. The more advanced beings are the beginning of the 6th Root Race, but the less advanced beings are the tail end of the 5th Root Race.

Y: That is right.

H: Then, when you lived before Yada, you were probably in the 3rd Root Race.

Yada: Yes, that is right, that is right.

H: Well then, when souls are taken to these other planets, are they taken in what might be termed astral ships? Or how is this transference made? Or, maybe we can approach it from another way. Is it true to say that we live in a chain of worlds of about 8 or 9 worlds?

Yada: That is right.

H: And the earth . . . . where we are now on the earth, is about the 4th or 5th in the chain of worlds?

Y: I would say the 4th.

H: The 4th.

Yada: Yes.

H: And in each of these chains of worlds, if we evolve slowly and progressively, we would go through each of these changes about seven tines, is that correct?

Yada: Yes.

H: And then we go on to the next chain?

Yada: That is right. Now Mars . . . .

H: But if we evolve quickly we could skip some of these chains, is that correct?

Yada: Yes.

H: Well then, I have that picture right.

Yada: Now Mars formerly had very many peoples on it. Then came the slow loss of water; and then came the loss of peoples there. Peoples dying out.

H: But were some also transferred to another world?

Yada: Some went to live in ships around Mars.

H: Ships around Mars.

Yada: Like what you call satellites.

H: Oh yes.

Yada: Now it is not my belief that there is too much life on these solar . . . . . these orbiting planets around Mars now, but there was at one time.

H: But they were man made satellites?

Yada: Yes.

H: That's what the scientists have come to believe now.

Yada: Yes.

H: Well then, when souls are taken off of this planet later, and the stronger souls will be taken off, how will they be transported? Just by the action of mind?

Yada: No, they will go by ships. You're going to have ways of moving your ships. Now you can imagine that the next solar system from yours is a vast number of light years away from yours. So you're not going to be able to reach those planets by ordinary means of flight, even though you may get to moving extremely fast, near to the point of light. There are many peoples that will not survive the trip.

H: It will take a long, long time, won't it? Even in the fastest method.

Yada: That is right. But again, in other times, beyond that, men will learn to move by a different form of motion - called teleportation. He will move by dimensions; in and out of different dimensions. So that, you see . . . . . . actually, you're not separated by miles from anywhere, but you're separated by dimensions.

H: Can you explain dimensions better? More clearly, I should say. You're explaining it well; I just can't grasp it.

Yada: It is difficult for me to grasping it, because of the necessary words. (Pause) Let us say, here is a straight line, huh? Now here is what you would call a three dimensional object. Here the straight line, and here is the one dimension, and here is the three dimension; now you project, you putting a three-dimensional object into a one-dimensional world; the peoples in that one-dimensional plane or world can only see it as a one dimensional form.

H: Yes, as a worm crawling along the ground.

Yada: That is right, that is right. So is it with three dimensions into four, or fifth, or six dimensions. They come right here in your world . . . you are living truly in a fourth dimensional state.

H: But we see it with our three-dimensional eye.

Yada: That is right.

H: So we see three dimensions and we're always talking the fourth, but we don't know what it is.

Yada: The fourth is something called time. Now, you see - time; time and space are one.

H: I don't understand it. I say "yes" because I know it's true, but I don't understand it.

Yada: But you see, you have width, depth, and

H: Thickness.

Yada: Thickness? Or breadth, is it?

H: Yes.

Yada: Yes, breadth. These three dimensions are existing in a fourth dimension called space.

H: Oh yes.

Yada: Now you are going to . . . You will not go into what is called a fifth and sixth dimension. You're going to a sixth dimension. There is no such thing as a fifth dimension.

H: Why is this?

Yada: How do I put it? . . . A fifth dimension would simply be another one dimension. You have, you have . . . . Truthfully, there is no one dimension. There is two dimension.

H: There would have to be two.

Yada: There is four dimension, and there is six dimension. Then there is eight dimension.

H: Multiples of two.

Yada: Yes. Oh, I do not think this is very well known; because you speak sometimes, in your metaphysics, of the seventh dimension. But, actually, there is no seventh dimension.

H: Well people have become attached to the figure seven for some reason and they attach an occult significance to it, but I don't think they know what they mean when they say that.

Y: That is right. Now I mention in my writings, the "Masters and Their Students", that the Master Yogi has to be able to operate on seven planes. But, in truth, there is no seven planes; there are eight planes.

H: Well, then, he starts not with one, but with two.

Yada: That is right.

H: So we have zero, two, four, six, eight.

Yada: That is right. So you see this is also the truth about the multiplication of matter. Multiplication of matter does not run; 1, 2, 3, 4, 5, 6.

H: It is geometrical.

Yada: That is right, that is right. It is very fascinating, hum?

H: Oh, indeed it is.

Yada: This I did not mention in my writings, but that can come another time. Sometimes we find it best to go along with the thinking of the people in any particular time with their thoughts, even though their thoughts may not be really right and to the truth, but we do so because they have been conditioned to think that way and in order to circumvent confusion in their consciousness, we go along with it and add a few things here and there as we go.

H: I gathered that from several remarks you made previously. And there's no use in talking beyond the person because if they can't understand, it is just a waste of everybody's time and energy.

Yada: That is right, that is right.

H: So you can only speak to the extent of their understanding.

Yada: Of course.

H: I would like to go back to this traveling between the planets. The picture I got from it or the picture I have is this: In all these chains of worlds, at different times souls leave the one chain and go to the next chain. Unless they're skipping sections for faster development, thus not going from one chain to another. It's like going to the astral, to a place of rest, isn't that it?

Yada: That is right.

H: It doesn't necessarily have to be the astral though, does it?

Yada: No, of course not.

H: It could be another plane of mentation.

Yada: Of course, and that is exactly what it is.

H: Well, wouldn't this be true, particularly after the fourth chain?

Yada: No, not necessarily only there. It is all the way through. You see, the word astral is a misnomer.

H: Yes, I think it is, but I don't know why. Could you tell me?

Yada: Yes. Because the word means . . . . . you see the word is a token, pardon me, from astronomy. It means the starry realm. Astral means starry. We don't go there.

H: Where do we go? What is a better name for it?

Yada: I think it better to say simply "another state of mentation". That is all. Another plane of consciousness. Somebody in your world must create a new vocabulary for the nature of things as they really are.

H: Yes, I recognize this. I wrote a food dictionary some years ago, for the very same reason. We didn't know what we were talking about when we talked about food; and I think I should do the same thing of a similar nature in this field.

Yada: Yes.

H: Because we do misuse words all the time and, consequently, in our effort to teach correctly we are mis-teaching because we still do not have our vocabulary to meet the situation.

Yada: Is so, is so. As for instance, now, going back to food. When the body assimilates food, it does not assimilate it as food; it is not pulled through the walls of the intestinal tract and the stomach as food, but rather as electricity.

H: Not as chemicals or crystals?

Yada: No. But as electrical units, which is pure energy. And from this pure energy the ash is called waste matter. And it is this that causes many of the ailments of the body, if the body is allowed to accumulate it without proper cleaning.

H: That's a subject you wanted to talk to me about . . . . the cleansing of the internal body.

Yada: That is right. And you do this best before you go on fast; you clean the internal self with what you call colonics . . . washing out inside. Not just ordinary enemas. Now, in my time, we used gourds. Gourds, you know?

H: Yes.

Yada: With the stems as tubes. And we would let the water sit in the sun for several hours before we used it. But I think in your modern times, it is a known fact, even though your doctors may not mention it too much, that the cause of many ailments of the body is the ashes of the body clogging and staying in the intestinal walls.

H: Uh huh. Well, I find that when I take lemon juice in water three times a day, that acts as a wonderful purifier. Does that have a similar effect to the colonic?

Yada: Very good, very good. Yes. But I do not think I would use lemon for that; for the colonic.

Irene: You don't mean for a colonic; she means to drink it, Yada.

Yada: Yes, yes.

H: I use it daily, not as a cathartic but I use it for arthritis. But it acts as a cleanser at the same time.

Yada: Yes. You see in arthritis the calcium of the body is being misused. Instead of being carried to the parts of the body that need it, like the nails and the bones, it is simply put into the blood and falls off anywhere in the body. And mostly in the joints.

H: Yes, and what is the reason for this?

Yada: Oh, frustrated ambitions ( LAUGHTER) It's true, FRUSTRATED AMBITIONS.

H: I don't doubt it; but that hit home.

Yada: For hardly ever will you find a person with arthritis that is not a very ambitious person.

H: Well, how can we eliminate the ambition then, become very placid?

Yada: No, you cannot really do that . . .

H: I don't want to be ambitious, but I am, in spite of myself.

Yada: Of course you are, of course you are; and it is very good that you are for it makes life very interesting even though it has its negative sides and brings negative conditions. But you see, the human body is not yet evolved in a way that helps us prevent our diseases. The mind has not been conditioned to take its experiences and use them beneficially. Instead of that, it has created much fears and anxieties in one and this causes the body as an organism, as a whole, to malfunction.

H: Well then, from what you said before, the body is going, or has already, in 1945, reached its peak of development as it is now and is . . .  we're going to lose our lower extremities in the eons to come and, of course, then it would follow that if we're going to lose one extremity, we're going to increase the other; so we're going to increase the size of the brain?

Yada: That is right.

H: And the intelligent use of mind power.

Yada: Now, we will not, for a very great long time, need to increase the size of the brain but what will happen is that we will begin to use cells that were never used before.

H: Oh, I see.

Yada: You see, there are literally billions of cells.

H: That we don't use. We only use a fraction of them.

Yada: That is right. Only a few cc's of gray matter does one use in a lifetime.

H: And this is a tragic waste, isn't it?

Yada: Of course it is. But it can be no other way until we find the need for using other brain cells.

H: Well then, what you are saying, Yada, that no matter how ambitious a person would be to learn how to use all the gray matter or cells that one has even now, it would be to no avail, because we are not only equipped to do it but we couldn't use it in the world we live in.

Yada: That is right. You're not in the proper time frame for the use . . .

H: Well, then, how can we get into the proper time frame if we're conceited enough to think we could use them if we were there?

Yada: This will come by experiences and general conditioning. As these brain cells are really needed, they will come into action. But you see, the kind of thinking you do now does not call for their need.

H: Uh huh.

Irene: We can look back upon the days, Yada, when the brain cells were perfectly contented to expect the mode of transportation of the horse and buggy; and I don't know whether very many people thought of anything like our big airplanes or not, but it was just inconceivable that anyone would ever use these big planes for the normal mode of transportation. And now, when we think of using the horse and buggy, it seems ridiculous.

Yada: That is so. (Laughs)

Irene: Doesn't it?

Yada: Yes.

Irene: I was reading in the paper today about taking 48 hours to go from Los Angeles to Chicago in the train, and I thought, "Oh, what a horrible waste of time," you know? Because I can go there in just a matter of four or five hours in a plane.

Yada: Yes. And I believe you can still use the train and still take 48 hours to do it in.

Irene: Yes, yes.

Yada: So you see, you are very far advanced in one direction and still walking like a snail in the other direction.

H: And isn't that pitiful?

Yada: And all at one and the same time, huh?

H: Yes. No wonder we are frustrated.

Yada: Of course.

H: Because our mind in my case for instance, my mind leaps so far ahead, always questioning a generation hence, and then I'm held by this body and the time I live in to stay right here, and I can't do anything about it.

Yada: Oh. Yes you can. You can learn to enjoy it.

H: Oh, Yada, I don't see how I can.

Yada: Yes, in this way you overcome the difficulty. Learn to enjoy what you do and what you have, for its own sake, and not for any other reason. Whatever you are doing, do it for the joy of doing it, not for any other reason; then, if there are any other NECESSITIES TO BE GAINED BY IT, YOU WILL GAIN IT, AND MUCH QUICKER.

H: That's a conundrum; I'll have to think about that.

Yada: Yada laughs and interprets the remark for his teacher.

Irene: You know, Yada, there isn't anything that can be made in the distant future that would have any different elements than the things we have now. Everything that we have now has always been and will always be.

Yada: That is so.

Irene: And we have to learn to appreciate the form that it is emitting in now. The Life Force is expressing itself in a form, and it will always express itself in a form and what do we care if it's oblong, or square; it is life.

Yada: That is right. Now, let us look at things a little like this. I have had peoples say to me, "Yada, if you came from such a civilization so long ago, why cannot you tell us more about it. You must know everything about that civilization." This is a big mistake. There have been peoples coming up out of your world and some of these peoples are Hottentots, some of them are peoples from Australia, the Maoris; you've heard of the Maoris?

H: Yes.

Yada: They are still cavemen, stone men, and men who lived in the Stone Age, still in your world as you know it. Now, when these people die and come into the astral world, and a person of your modern age and your modern civilization meets them and asks them where they come from and they say, "the earth" - they are not going to believe them, huh?

H: No. (Laughter)

Yada: The world is made up, and all worlds are made up, of a complexity of action, motion, methods, thoughts, ideas . . . the Earth is not one thing. The actual world, so called, is not one state.

H: No, it's a series of states just as the Earth is on the Earth plane and each succeeding state of mentation, audits various levels.

Yada: And each one of us that comes into these states, are states in ourselves

H: Yes, I wanted to get into that today, but we won't have time now; but it's the physical with all its variations, the emotional, with all its variations and developments, the mental, the etheric, the Buddhic.

Yada: Yes. Yes.

H: We certainly have a lot to talk about Yada.

Yada: Oh, so much, that is why, because of that, we should be close friends for a long time.

H: Oh, I hope so.

Yada: Laughs. We need to be, we need one another.

H: We do, that is a foregone conclusion. In our series of talks, I want so much to help Irene and Mark get this information to the general public.

Yada: We, of the Inner Circle, are very grateful for your work in that direction. And I wish to say now, before I leave, that I am grateful to you for taking some of your time to ask after the welfare of this man, Mark, through whom I speak. We are most appreciative of that.

H: You're most welcome. And, Yada, before you go, when you do see my husband again, will you give him my love and tell him I'm so happy that he is well and adjusted.

Yada: I will be most pleased to do this, most pleased.

H: Thank you.

Irene: Because you brought Mark up again, Yada, I would like to ask you if the proper procedure would be to take him to a metabolic clinic or some place where metabolism could be made. You feel that Dr. Moran has done all he can.

Yada: No, I do not say this. I say only this . . . wait until Mark goes and sees him tomorrow and get some talk with him; perhaps he will suggest what is next best to do.

Irene: Yes, I will do this. You always suggest that we listen to the doctors; and he is a reliable individual, I think, a very honest one.

Yada: Yes, yes. (Has a coughing spell) Please do pardon.

Irene: You leaving now dear?

Yada: Yes, please.

Irene: Are you intending to come back?

Yada: No.

Irene and H: Thank you, Yada.

H: We are most grateful.

Yada: It's my joy, my pleasure. I leave you with love, please.