We will now continue with the reading of the mind-broadening and graciously revealed knowledge by the Ascended Master Saint Germain, as recorded in Guy Warren Ballard’s, or Godfré Ray King’s book “Unveiled Mysteries.” We’ll learn more about projected consciousness and the role of an Ascended Master’s Radiation. “‘Projected Consciousness is but increasing the rate of vibration of the atomic structu

Guy Warren Ballard was a United States mining engineer and co-founder, together with his wife Edna Anne Wheeler Ballard, of the “I AM” spiritual movement, inspired by his life-changing meeting with the Ascended Master Saint Germain. Following this enlightening encounter, Mr. Ballard devoted his life to spreading the Master’s wisdom, according to his capacity. From Master Saint Germain’s dictation

We will now continue with the reading from Sant Kirpal Singh Ji Maharaj and His beloved Master Baba Sawan Singh Ji’s book entitled, “The Spiritual and Karmic Aspects of the Vegetarian Diet.” “We have all been created by God. All of us are embodied souls. Soul is of the same essence as that of God, and God is in all of us; and we should, therefore, love one another. That is what Saint Paul taught all his life.” “If one is keen for God-realization, then one must not hurt anyone’s feelings, for heart is the seat of God. Have you ever realized that a mango seed, when embedded, gathers all the sweetness from the soil, while a pepper seed attracts all the bitterness in it? As a man thinketh, so he becomes. Nothing is good or bad in the world, but our thinking makes it so. We, like the one or the other of the seeds, draw upon impulses from the atmosphere, as suits our own mental make-up.”“A Godly person is possessed with a right mind and a right heart. He has both within and without a perfect spring of peace. His dealings are fair, open, and unquestionable. Truth springs from the very bottom of his heart. The audience is spellbound and gets a feeling of comfort by hearing him, as his utterances are drenched from the cooling effect of the loving and chaste thoughts within him, and everyone feels satisfied.”“All other Saints have said this thing in the same strain: 1. Love thy neighbor as thyself. 2. Do unto others as you would wish them to do unto you.” “The whole of the religious philosophy hangs by these two cardinal principles. If one puts before him these two golden rules, his life will surely be transformed. The person who has no element of sympathy in his heart and a human touch, is not fit to be called even a man, and he cannot know God. He who treats his enemies lovingly will disarm them in no time. Insofar as you can, try to do no injury to anyone. Be good to all and you will be at peace with yourself and be a radiating center of loving grace around you. The prayers of others, to whom you may have done good, will help you. The good thoughts of others will swarm around you with a benediction. The very idea of doing good will first affect you and will draw all good vibrations from the surrounding atmosphere.”

Baba Sawan Singh Ji was an Indian Saint and enlightened Master. Sant Kirpal Singh Ji Maharaj was a disciple of the well-known Master of Beas, Hazur Maharaj Sawan Singh Ji. They met in 1924, in the Ashram of Baba Sawan Singh Ji on the banks of the Beas River. In the Master, Kirpal Singh Ji recognized the luminous form He had seen during the seven previous years in His meditation. Hazur Maharaj Sawa

Today, we will continue with the fascinating reading from Codex II, “The Apocryphon of John” from the Nag Hammadi Library. “‘And His thought performed a deed and She came forth, namely She Who had appeared before Him in the shine of His Light. This is the first power which was before all of them (and) which came forth from His Mind. She is the forethought of the All – Her light shines like His Lig

The Nag Hammadi Library is a collection of early Christian and Gnostic manuscripts, also called codices, discovered in 1945, near the Upper Egyptian town of Nag Hammadi. The general dating of the books varies from the 2nd to the 4th century. The collection includes 13 ancient books containing over 50 spiritual texts. Let us now read from Codex II, “The Apocryphon of John” from the Nag Hammadi Library. “‘He is the invisible Spirit, of Whom it is not right to think of Him as a god, or something similar. For He is more than a god, since there is nothing above Him, for no one lords it over Him. For He does not exist in something inferior to Him, since everything exists in Him. For it is He Who establishes Himself. He is eternal, since He does not need anything. For He is total perfection. He did not lack anything, that He might be completed by it; rather He is always completely perfect in Light. He is illimitable, since there is no one prior to Him to set limits to Him. He is unsearchable, since there exists no one prior to Him to examine Him. He is immeasurable, since there was no one prior to Him to measure Him. He is invisible, since no one saw Him. He is eternal, since He exists eternally. He is ineffable, since no one was able to comprehend Him to speak about Him. He is unnamable, since there is no one prior to Him to give Him a name. “‘How am I to speak with you about Him? His aeon is indestructible, at rest and existing in silence, reposing (and) being prior to everything. For He is the Head of all the aeons, and it is He Who gives them strength in His goodness. For we know not the ineffable things, and we do not understand what is immeasurable, except for Him Who came forth from Him, namely (from) the Father. For it is He who told it to us alone. For it is He who looks at Himself in His Light which surrounds Him, namely the Spring of the water of Life. And it is He Who gives to all the aeons and in every way, (and) Who gazes upon His image which He sees in the Spring of the Spirit. It is He Who puts His desire in His Water-light which is in the Spring of the pure Light-water which surrounds Him.’”

Let us now continue with a selection from Part 3, Chapter 12, from Rabbi Moses ben Maimon’s book entitled, “The Guide for the Perplexed.” “These words are immediately followed by the explanation that man himself is the author of this class of evils, ‘But man is born unto trouble.’ This class of evils originates in man’s vices, such as excessive desire for eating, drinking, and love; indulgence in these things in undue measure, or in improper manner, or partaking of bad food. This course brings diseases and afflictions upon body and soul alike.” “The error of the ignorant goes so far as to say that God’s power is insufficient, because He has given to this Universe the properties which they imagine cause these great evils, and which do not help all evil-disposed persons to obtain the evil which they seek, and to bring them to the aim of their desires, though these, as we have shown, are really without limit.” “The virtuous and wise, however, see and comprehend the wisdom of God displayed in the Universe. Thus, David says, ‘All the paths of the Lord are mercy and truth unto such as keep His covenant and His testimonies.’” “All the difficulties and troubles we meet in this respect, are due to the desire for superfluous things; when we seek unnecessary things, we have difficulty even in finding that which is indispensable. For the more we desire to have that which is superfluous, the more we meet with difficulties; our strength and possessions are spent in unnecessary things, and are wanting when required for that which is necessary. Observe how Nature proves the correctness of this assertion. The more necessary a thing is for living beings, the more easily it is found and the cheaper it is; the less necessary it is, the rarer and dearer it is.” “In these two ways you will see the mercy of God toward His creatures, how He has provided that which is required, in proper proportions, and treated all individual beings of the same species with perfect equality.”

Maimonides, also known as HaRambam, or Rabbi Moses ben Maimon, was a notable medieval Jewish philosopher, astronomer, physician, and intellectual figure. Famous works by Maimonides include “Mishne Torah,” a commentary on the Talmud, and “The Guide for the Perplexed,” philosophical discussions regarding theological matters. Today, we will share the Rabbi Moses ben Maimon’s insightful guidance on the spiritual challenges one may face. “The Guide for the Perplexed” is a book of theology that holds logical explanations on a variety of topics. We will now read excerpts from Part 3, Chapters 11 and 12. “All the great evils which men cause to each other because of certain intentions, desires, opinions, or religious principles, are likewise due to non-existence, because they originate in ignorance, which is absence of wisdom.” “If men possessed wisdom, which stands in the same relation to the form of man as the sight to the eye, they would not cause any injury to themselves or to others; for the knowledge of Truth removes hatred and quarrels, and prevents mutual injuries.” “This state of society is promised to us by the prophet in the words: ‘And the wolf shall dwell with the lamb,’ etc.; ‘and the cow and the bear shall feed together,’ etc.; and ‘the sucking child shall play on the hole of the asp,’ etc. The prophet also points out what will be the cause of this change; for he says that hatred, quarrel, and fighting will come to an end, because men will then have a true knowledge of God. ‘They shall not hurt nor destroy in all my holy mountain: for the Earth shall be full of the knowledge of the Lord, as the waters cover the sea.’ Note it.” “For an ignorant man believes that the whole universe only exists for him; as if nothing else required any consideration. If, therefore, anything happens to him contrary to his expectation, he at once concludes that the whole universe is evil. If, however, he would take into consideration the whole universe, form an idea of it, and comprehend what a small portion he is of the Universe, he will find the truth. For it is clear that persons who have fallen into this widespread error as regards the multitude of evils in the world, do not find the evils among the angels, the spheres and stars, the elements, and that which is formed of them, namely, minerals and plants, or in the various species of living beings, but only in some individual instances of mankind.”

“Let us first seek out the spark of God’s truth within us, which, lighting up our darkness, will send us to the holy waters of Siloam to which the prophet summons us: ‘Wash you, make you clean; put away the evil of your doings...’ If the heart is filled up with a bitter sea of opinions, if a pit of evil has swallowed up the soul, what light can we hope for among the dark swarm of sorrows? What mirth and sweetness can we hope for where there is no light? What peace where there is neither life nor mirth? What life and peace if there is no God? What God without the spirit of truth and the spirit of dominion? What spirit of truth without unworldly thoughts and a pure heart?” “My friends, let us fully live out our lives and let our senseless days and minutes flow past. We take the trouble to get whatever is needful to the flux of our days; but our chief concern should be for the peace of our soul, that is, for its life, health, and salvation. What is the use of ruling over the universe if we lose our own soul? What will you find in the world so precious and profitable that you would venture to exchange your soul for it?” “In man the head of all things is the human heart. It is that which is most truly human in man: everything else is peripheral, as Jeremiah teaches: ‘Deep is the heart of man (above all things); it is man, and who can know it?’ Please, take note that the deep heart is man...” “You see that a man who has destroyed the peace of his heart has destroyed his head and root. Is he not just like a nut, the kernel of which has been eaten away by worms, so that it has no strength, only a shell? The Lord speaks to these impoverished people with such compassion in Isaiah: ‘Come ye near unto me, ye who have lost your hearts and are far from the truth.’” “This is alien and contrary to its living nature. Thought, like a traveler on the road, seeks its own likeness among the dead elements, and intensifying, rather than slaking its thirst by base diversions, it moves the more rapidly from corrupt material nature toward the Supreme Divine nature, the beginningless beginning or principle which is akin to it, so that having been purified by its radiance and by the flame of its secret vision, it may free itself from its bodily earth and earthly body.”

Hryhorii Skovoroda was an 18th century philosopher, poet, and composer of religious music. A number of his writings can be found in his songs, several of which have been adapted to Ukrainian folk music. Skovoroda’s work contributed to the culture of both Russia and Ukraine. In recognition of his works and numerous contributions, Hryhorii Skovoroda’s portrait was printed on the second largest banknote in circulation in Ukraine, the 500-hryvnia note. We now share with you excerpts from his writings in “A Conversation Among Five Travelers Concerning Life’s True Happiness.” The Supreme Divine Nature, The Beginningless Beginning. “I humbly beg you to listen to this fable. Five travelers, guided by their guardian angel, came to the Kingdom of Peace and Love. Melchizedek, the king of this land, was in no way like other kings. There was nothing perishable in his kingdom, everything was eternal and pleasant down to the last hair, and his laws were wholly opposed to tyranny. A beautiful and shining arch marked the boundary of this blessed land, and on it was written: ‘The Primordial World.’” “Then they were led to the King himself. ‘I know your complaint before you make your petition,’ said the King of Peace. ‘In my realm there is neither sickness nor sorrow nor lamentation. You yourselves have brought this sorrow with you from the alien, heathen lands which are hostile to my land.’ Then He commanded his angels to take them away to the house of healing. There they took emetics for six days; on the seventh they were fully cured of their ills. Instead of sorrow, there was written on one heart, ‘Thy will be done’; on another, ‘Righteous art thou, O Lord, and upright thy judgments’; on a third, ‘Abraham believed in the Lord’; on a fourth, ‘I will praise thee forever’; on a fifth, ‘In everything give thanks.’” “Only in this house of healing can you find remedies to cleanse your heart of malicious and cruel enemies, of whom it is written: ‘A man’s enemies are the men of his own house.’ Your enemies are your own opinions, which have established their reign in your heart, constantly tormenting it; they murmur against God, slander and oppose Him, continually disparage the order that governs the world and attempt to restore the most ancient laws.”

“A monk who does not act, nor kill, who is free from wrath, pride, deceit, and greed, who is calm and happy, should not entertain the following wish: May I, after my departure from this world, by dint of my intellect, knowledge, memory, learning, or of the performance of austerities, religious duties, chastity, or of this habit to eat no more than is necessary to sustain life, become a god at whose command are all objects of pleasure, or a perfected saint who is exempt from pain and misery. (Through his austerities) he may obtain his object, or he may not obtain it. A monk should not be infatuated with sounds, colors, smells, tastes, and feelings of touch; he should abstain from wrath, pride, deceit, and greed, from love, hate, quarrel, calumny, reviling of others, aversion to control and delight in sensual things, deceit and untruth, and the sin of wrong belief. In this way a monk ceases to acquire gross karma, controls himself, and abstains from sins. He does not kill movable or immovable beings, nor has them killed by another person, nor does he consent to another’s killing them. In this way a monk ceases to acquire gross karma, controls himself, and abstains from sins. He does not acquire sentient or senseless objects of pleasure, nor has them acquired by another person, nor does he consent to another’s acquiring them.” “A monk who knows the proper measure in all things travelling in one direction or other, should teach, explain, and praise the Law (spiritual precepts), preach it unto those who exert themselves well, and to those who do not, to all who come to listen. He should preach to them indifference for the peace of mind, cessation of passion, Nirvana, purity, simplicity, humility, freedom from bonds. He should preach the Law which prohibits to kill any living being, after having well considered it. When a monk preaches the Law (spiritual precepts), he should preach it not for the sake of food, drink, clothes, resting-place, or lodging, nor for any objects of pleasure; but he should preach the Law indefatigably, for no other motive than the annihilation of karma. Those heroes of faith who are instructed in the Law (spiritual precepts), by such a monk and exert themselves well, are possessed of all virtues, abstain from all sins, cease from all passions, conduct themselves well in every way, and reach final beatitude.”

One of the oldest religions in the world is Jainism, traditionally known as Jain Dharma. Originating from ancient India, this philosophy centers around concepts such as right perception, right knowledge, and right conduct in the attainment of moksha, or realization of the soul’s true nature. Lord Mahavira, who is considered to be the last Tirthankara, was born around the 5-6th century BC,

We will now continue with the Venerated Master Morya’s profound and uplifting messages given to his disciples, and through them, to the world. “I rejoice in the smile undimmed by approaching fate. I shall grant the power to create good not with money but with spirit. Full of travail is your life, but vast are the depths of your happiness in the future victory of the spirit. Banish anger, and the path to Us will be easier. Not wrath, but ardent rapture creates. Be imperturbable — your illusions damage your health, but if you have faith in Me, know that you are guarded by the Care and Shield of Morya. Morya is aware of your hardships; a steep ascent is always difficult. To overcome fate requires fortitude. Be not downcast, for you have many times crossed these rapids.” “Be not dismayed at the Teacher’s criticisms. Pupils should rejoice at every message. Contemplate the spiritual guidance of One Teacher. Your spirit presses onward; At the Gates I will await you. My Breath shall warm your hands, and I will guide you along the mountain path to the Temple. Love Me and your power will be multiplied and your strength doubled. Your spirit transports your body beyond the Earth. You must rejoice in the ascension through pure teachings. There is no love greater than love.” “Naught occurs by accident. My Power is with you. We can change Our appearance. Through faith increase your strength.” “Love Me — your Spiritual Teacher. Your destiny is to bring the inextinguishable Light to ardent hearts. Realize the joy of fighting for My Cause. Easy is destruction, but you must build wisely. Being able to help is a great happiness.” “In the Universe all things are but a reflection of the Divine, and in each spark of light the Divine Energy is at play. Light unto all of you!” “Hearken to the Celestial Song, and when on the summits of the mountains pine not for the flowers in the valley. I rejoice in your striving for creation. Miracles are created in life amidst action and in tensed harmony. Dreams are realized not in fairy tales but through happy communion with the Ways of the Blessed Ones. The Teacher is near you at every moment of your creative labor. Learn — and teach.”

The esteemed mystical and philosophical writers Nicholas and Helena Roerich are two of the most influential spiritual thought leaders from Russia, recognized for founding the doctrine of Agni Yoga, also known as Living Ethics. Traveling extensively throughout Asia to deepen their spiritual studies, the Roerichs eventually met their Master in Darjeeling, India. The ascended Venerated Master Morya, also known as El Morya, is a Master of the Great White Brotherhood, an order of ascended Masters and Their incarnated disciples, one of whom was Helena Blavatsky. Today, we will read some of the lovingly dictated messages of Master Morya, as written down by his disciples, in the book “Leaves of Morya’s Garden.” “The miracle of Beauty in the adornment of our daily lives will exalt mankind. Raise high your light. Illumine the beauties of My Temple. Teach the Joy of Beauty. Teach the Happiness of Wisdom. Teach the Bliss of Love. Teach the Glory of Unity with God. I will grant you the power and fleetness of Mercury. Go forward without doubt, without fear, without turning back.” “Love and striving work miracles in life. We are awakening your energy for new thoughts, which are needed for transmutation, and for the work of thought in life. You must find the resources to create a new life. We send you thoughts — sharpen them without violating Karma.” “I reveal to you the profundity of Ramakrishna’s simple teachings. We, all together, implement the Will of the Creator. Your strength grows through prana.” “I will grant you the power to lead souls to God. I will endow you with the gift of bringing joy to others. Teach the manifestation of Morya. Teach — I will help you.” “We rejoice, O Lord, to offer to Thee our garden. Depart not, O Manifested Lord. Leave not our garden. With stars is Thy Path adorned. By them do we find Thy Way. We shall follow Thee, O Lord. Should the sun’s morning rays banish Thy starry signs, Then will we invoke the aid of storm and whirlwind to obscure its rays. Of what use the sun, if it banish Thy starry tokens?”

Today, we will continue with Frater Ralph M. Lewis’s “The Sanctuary of Self,” and the chapter “Love and Desire,” in Part One of his book entitled, “The Mysteries.” “There are also the intellectual loves, the desires of the mind. The mind, the active intelligence, as we know, can establish ends, can aspire to purposes. These aspirations are mental ideals.” “Each such intellectual ideal, though it satisfies the intellectual love in part, impels the love to create still greater ones which bring increasing intellectual satisfaction. Whereas physical love, if indulged too frequently, may become satiated, intellectual loves ever increase the enjoyment they provide the mind of man. The ideals of the intellectual nature of man are knowledge and accomplishment. The intellect must become married to these ideals if it is to experience normalcy, regardless of what loves and gratifications man may have physically.” “What do the Rosicrucians say of love? From a Rosicrucian viewpoint, a rational approach to love is necessary. They realize, of course, that love is not merely an intellectual experience; but, on the other hand, they also realize that it is essential to understand the causes of love, so as to be able to produce the most lasting effect. First, they say that basically, all love is desire. It is a yearning or an appetite, if you will, for that which brings us pleasure. No one has ever loved that which brings pain, suffering, misfortune, or torment. Consequently, Rosicrucians contend that love is the desire for harmony. However, love of that which would be harmonious only to the physical senses, would leave certain other loves unrequited. The love of the intellect for the realization of its ideals would be neglected. The love of the emotional self would be forgotten, leaving it torn with fears, perhaps. The love of the spiritual self to express its sentiments psychically would also be submerged, if we were to concentrate on a love which brings harmony to the physical senses alone. Only as we experience the harmony of our whole being, all aspects of ourselves, do we experience absolute love, complete satisfaction. This absolute love is found in the health of the body and in its desire to maintain itself. It consists also of the love to exercise the creative powers of the mind and the love to express the spiritual values, such as compassion and self-sacrifice. The unity of these three loves, then, results in that great Rosicrucian ideal, Peace Profound.”

The Ancient Mystical Order Rosae Crucis, also known as the Rosicrucian Order, AMORC, is a worldwide cultural, educational, and philosophical organization that is perpetuating the profound and practical teachings of the Rosicrucians. The Rosicrucian library is a source of spiritual wisdom and insight that includes the important writings by the respected imperators of the Order such as Dr. Harvey Spencer Lewis, Ralph M. Lewis, and Christian Bernard. Now, we will read from chapter IV, “Love and Desire,” from Part One - “The Mysteries,” in Frater Ralph M. Lewis’s book, “The Sanctuary of Self.” “Love is perhaps the most perplexing to mankind of all his inner experiences, and yet it is one had by every individual to some extent. Love is not a product of the It, is not an intellectual achievement, but an emotional, psychic one had by the self. Because it is such, love has been idealized by the poets and bards to such an extent that most persons believe that it is something to be left to a chance experience, or to be mysteriously attained without formula or method.” “The physical nature of man is one aspect of his generally accepted triune being. There are factors which are essential to it, such as food, drink, shelter, and sleep. When there is a deficiency of them, there is unbalance. The plenitude or fullness of man’s physical nature is its normal state. This normalcy is accompanied by the sensation of gratification, a kind of pleasure which we know as happiness. When there is a deficiency, a lack of that upon which man’s physical being depends, we become conscious of an irritability or of a disharmony. This disharmony engenders desire.” “Each of our objective or receptor senses has an ideal or a quality which is sought after.” “Each sense has a corresponding quality or beauty which is desired. Anything which will bring pleasure or gratification to a sense is by another name beautiful to it.” “Desire, then, is the urge to find the beautiful or its equivalent. It is the seeking out of that thing or condition which will satisfy that nature which the desire serves.” “Man must realize, however, that the end of life is not merely the satisfaction of the physical desires. To pursue these physical loves alone leaves unsatisfied the desires of the other natures. It keeps man continually in distress.”

ਜਦੋਂ ਤੁਸੀਂ ਅੰਦਰੋਂ ਸੁੰਦਰ ਹੁੰਦੇ ਹੋ, ਲੋਕ ਤੁਹਾਨੂੰ ਬਾਹਰੋਂ ਵੀ ਸੁੰਦਰ ਦੇਖਦੇ ਹਨ - ਇਹ ਇੱਕ ਆਮ ਹਾਲਤ ਹੈ, ਹਾਂਜੀ!... ਪਰ ਆਪਣੇ ਅਭਿਆਸ ਨੂੰ ਕਰਨਾ ਜ਼ਾਰੀ ਰੱਖੋ । ਤੁਹਾਡਾ ਜ਼ੀਵਨ ਹੋਰ ਅਤੇ ਹੋਰ ਵਧੇਰੇ ਵਧੀਆ ਬਣਦਾ ਹੈ, ਮੈਨੂੰ ਤੁਹਾਨੂੰ ਦੱਸਣ ਦੀ ਲੋੜ ਨਹੀਂ । ਬੱਸ ਮੈਂ ਕਹਿ ਰਹੀ ਹਾਂ ਕਿ ਜੇਕਰ ਕਿਸੀ ਨੂੰ ਹੁਣ ਤੱਕ ਨਹੀਂ ਪਤਾ ਹੈ, ਉਹ ਤੁਹਾਡੇ ਕੋਲ਼ੋਂ ਪਤਾ ਕਰ ਸਕਦਾ ਹੈ । ਤੁਹਾਡਾ ਜ਼ੀਵਨ ਪਿਆਰ ਅਤੇ ਰੂਹਾਨੀ ਜ਼ੀਵਨ ਦਾ ਉਦਾਹਰਣ ਹੈ; ਉਥੇ ਕਿਸੀ ਨੂੰ ਉਪਦੇਸ਼ ਦੇਣ ਦੀ ਵੀ ਲੋੜ ਨਹੀਂ ਹ

ਮੈਂ ਕੇਵਲ ਇੱਕ ਹਾਂ, ਪਰ ਤੁਸੀਂ ਸਾਰੇ ਹੀ ਮਹਿਸੂਸ ਕਰਦੇ ਹੋ ਕਿ ਮੈਂ ਤੁਹਾਨੂੰ ਇਕੱਲੀ ਪਿਆਰ ਕਰਦੀ ਹਾਂ, ਕਾਫੀ ਪਿਆਰ, ਜਾਂ ਕਾਫੀ ਪਿਆਰ ਹੈ ਹਰ ਇੱਕ ਲਈ । ਇਹ ਇਸ ਲਈ ਹੈ ਕਿਉਂਕਿ ਅਸੀਂ ਅਭਿਆਸ ਕਰਦੇ ਹਾਂ ਪਿਆਰ ਦੀ ਵਿਧੀ ਦਾ ਅਤੇ ਅਸੀਂ ਕੇਵਲ ਜਾਣਦੇ ਹਾਂ ਕਿ ਕਿਵੇਂ ਕਾਫੀ ਪ੍ਰਾਪਤ ਕਰਨਾ ਹੈ । ਇਹ ਉਂਝ ਹੀ ਹੈ ਜਿਵੇਂ ਕਿਵੇਂ ਪੈਸਾ ਬਚਾਉਣਾ ਹੈ ਅਮੀਰ ਬਣਨ ਲਈ - ਇਸ ਲਈ ਨਹੀਂ ਕਿਉਂਕਿ ਤੁਸੀਂ ਵਧੇਰੇ ਪੈਸਾ ਕਮਾਉਂਦੇ ਹੋ, ਜ਼ਰੂਰੀ ਨਹੀਂ ਹੈ, ਪਰ ਤੁਸੀਂ ਜ਼ਿਆਦਾ ਬਚਾਉਂਦੇ ਹੋ ।

ਤੁਸੀਂ ਜਾਣਦੇ ਹੋ ਆਤਮਾ ਦਾ ਸੁਭਾਅ ਉਹ ਨਹੀਂ ਹੈ ਕਿ "ਮੈਂ ਇੱਥੇ ਹਾਂ ਅਤੇ ਮੇਰੇ ਕੋਲ਼ ਇੱਥੇ ਇੱਕ ਆਤਮਾਂ ਹਾਂ" - ਇਹ ਉਸ ਤਰਾਂ ਨਹੀਂ ਹੈ ! ਮੇਰੀ ਆਤਮਾ ਵਧੇਰੇ ਵਿਸ਼ਾਲ ਹੈ ਬਸ ਅੰਦਰ ਇਥੇ ਨਾਲੋਂ। ਇਹ ਸ਼ਾਇਦ ਇੱਥੇ ਹਰ ਜਗ੍ਹਾ ਹੋਵੇ, ਇਹ ਸ਼ਾਇਦ ਸਭ ਮੈਂ ਹੋਵਾਂ, ਪਰ ਇਹ ਅਲੱਗ ਨਜ਼ਰ ਆਉਂਦੀ ਹੈ । ਇਹ ਅਜਿਹਾ ਨਹੀਂ ਹੈ, ਠੀਕ ਹੈ, "ਪ੍ਰਮਾਤਮਾ ਇੱਕ ਹੈ ਅਤੇ ਹਰ ਕੋਈ ਪ੍ਰਮਾਤਮਾ ਨਾਲ਼ ਇੱਕਮਿੱਕ ਹੈ"- ਇਸ ਦਾ ਭਾਵ ਉਹ ਨਹੀਂ ਹੈ । ਇਸ ਦਾ ਭਾਵ ਇਹ ਹੈ ਕਿ ਕਿਸੇ ਇੱਕ ਵਿਅਕਤੀ ਕੋਲ਼ ਇੱਕ ਵੱਡੀ ਆਤਮਾ ਹੋ ਸਕਦ

ਅਭਿਆਸ ਸੰਸਾਰ ਨੂੰ ਨਹੀਂ ਬਦਲਦਾ, ਇਹ ਤੁਹਾਨੂੰ ਬਦਲਦਾ ਹੈ, ਅਤੇ ਫਿਰ, ਜੇਕਰ ਹਰ ਇਕ ਆਪਣੇ ਆਪ ਨੂੰ ਬਦਲਦਾ ਹੈ, ਸੰਸਾਰ ਸ਼ਾਂਤਮਈ ਬਣਦਾ ਹੈ। ਅਸੀਂ ਯੁਧ ਕੇਵਲ ਤਾਂ ਕਰਦੇ ਹਾਂ ਕਿਉਂਕਿ ਅਸੀਂ ਆਪ ਸ਼ਾਂਤ ਨਹੀਂ ਹਾਂ, ਕਿਉਂਕਿ ਅਸੀਂ ਨਹੀਂ ਜਾਣ ਸਕਦੇ ਵਿਆਕਤੀ ਜਿਹੜਾ ਸਾਡੇ ਲਾਗੇ ਹੈ ਉਹ ਪ੍ਰਭੂ ਹੈ, ਅਸੀਂ ਇਹ ਸਮਝਦੇ ਨਹੀਂ ਕਿ ਅਸੀਂ ਪ੍ਰਭੂ ਹਾਂ ਅਤੇ ਅਸੀਂ ਇਹ ਨਹੀਂ ਅਨੁਭਵ ਕਰਦੇ ਕਿ ਉਹ ਜਿਸਨੂੰ ਅਸੀਂ ਮਾਰਦੇ ਹਾਂ, ਜਿਸਨੂੰ ਅਸੀਂ ਗੋਲੀ ਮਾਰਦੇ ਹਾਂ, ਅਸੀਂ ਤਸੀਹੇ ਦਿੰਦੇ ਹਾਂ, ਉਹ ਵੀ ਪ੍ਰਭੂ ਹੈ, ਅਤ