1924_01_27 ENERGY TRANSFORMATION

[Ani]

Note 2p

 

ENERGY TRANSFORMATION

 

Fifteenth lecture given by the Master before the Youth Esoteric Class on January 27, 1924 in Sofia.

 

- Only the bright road of Wisdom leads to Truth

- It brings us everlasting joy.

 

Silent prayer

 

 

Diagram 1

 

There is one law of energy transformation in Nature. Picture a straight AB line and let us say that this line stands for the mind’s state of peace. When one’s mind is in this state, things are clearly defined and there is no anxiety. However, there exist a number of external causes that can appear out of the blue like a comet appears in space and can disturb one’s mind’s peace[A1] . Let us appoint C to be such an external cause. It can shake one’s consciousness so much so as to bring it down to a state of disgrace. However, even during such a fall the mind will still reach some plane, for example the MH plane. Of course, when drawn in geometry, these lines do not produce any painful state, but it is a different matter when a man falls in reality. Therefore, the mere drawing of falling produces nothing in a man’s mind, but when man physically falls, he will feel a certain internal psychological suffering and he will experience a certain deep anxiety. Sometimes the fear experienced by such a fall and its effect can be that it can cause one to lose consciousness. Let us pretend that you are standing on a rock when you slip and fall. Now, if the terrain on which you fall is made of soft soil, you will get away only with a slight contusion, but if you fall on rocky terrain you will pay with your life.

 

 

Diagram 2

 

Let us say now that we are not talking about some physical fall but about some moral or mental fall. How can you divert such a fall? This can be done by immediately creating in your mind a bent mn line that goes in a direction opposite to that of the fall. This is one way to polarize one’s mind. Do the following experiment as an example: imagine that you are sitting on a rock and you want to jump some five hundred meters down from it. Now picture yourself already hanging in the air, ready to start falling down, but start gradually descending instead. Picture in your mind that instead of falling down, you are consciously and willingly descending one centimeter after another. For the one who has a tremendous willpower or who understands the laws of Nature these forces act in concord with his will. Such a person can polarize these forces, i.e. he is able to have such control over each cell of his body so as to be able to stop wherever he wants. If you use this course of action, you will be able to descend wherever you want but you will need to have a consciousness so intense so that you do not lose connection with Living Nature or think that the laws of Nature can work differently. When you adhere to the laws of Nature it is like when you are holding onto a rope - you will slide gradually down along the rope and you will descend in that manner. In the same way, by using the rope, you can climb up as well. If you can do such a thing by using a rope, can you not also do it by following the laws of Living Nature? Yes, you can. However, Nature’s rope is invisible. If the rope is weak, it will break and you will fall. This is why you should do this procedure very slowly and carefully.

 

The same law applies to your internal being as well: as long as your faith is strong and your hands, i.e. your will, are strong you will be able to descend and ascend safely along this rope. But if your faith and willpower are not strong you will fall. All those people who fall are spiritually drunk, that is all. When one loses his consciousness, he is in the state of spiritual drunkenness. And do you know when people fall? There are special drinks in the Spiritual world and when one drinks them they cause psychological inebriation. People start imagining, like the Turks, a paradise of happiness and bliss, but they do not deserve this paradise. And what things do we call undeserved? Undeserved things are those that one is not ready for.

 

I will give you an example to explain my thought: if a mother gives her newly born baby solid food, it will die for sure. This baby needs only liquid food. Likewise, the happiness and the bliss that you are looking for are not for you yet. Therefore, the most suitable food for the world today is sorrow and suffering. No one has been damaged by suffering but half the people in the world have been damaged by happiness and bliss. People are not ready for blessings given their current state of consciousness and so these blessings beget all the opposites in the world. For example, some of the disciples say, “I have certain difficulties but I cannot endure them.” How come you cannot endure them, why is that? This shows that you lose faith in yourself. In other words, you lose faith in your hands, in your rope. As soon as you lose faith in your rope and in your hands the downfall will come. Success, under the current conditions of life, depends on the strength of your rope and your hands.

 

Now, what should you do to make a difficulty or a weight float on the surface of some liquid? Let us say that you throw in the sea a piece of iron that has a small surface area and weighs one kilogram. What will happen to this piece of iron? It will sink down to the bottom of the sea. What is it that you should do according to the laws of physics with this piece of iron in order to make it float on the surface? We need to enlarge its volume or its surface area. If you enlarge the surface area of this piece of iron and make it two, three meters wide, will it sink then? No it will not. Why? Because it will displace a larger quantity of water and will thus become lighter. In this case the water resistance will be greater than the weight of the piece. Therefore, you need to apply this same law to hardships: when you have a hardship that is small in volume but dense in matter, you will increase its volume in your mind to make it lighter so that it does not sink in your consciousness where it might cause painful states. Let us say that you have a small hardship, namely your finger hurts and you cannot take it any more. In order for you to heal yourself or, rather, to be able to endure this pain, you need to imagine that someone has driven a big nail through your hand. This greater pain will take the place of the smaller one. If you can reproduce in your mind the process of driving the nail through your hand, then the pain will be transformed in your mind. Therefore, in order for you to endure the small hardships in your life, you need to imagine that there are bigger ones than those.

 

Now imagine a different situation in life: imagine that one of you, a disciple, is walking down the street with some of your friends. You want to buy something and take out your purse only to find out that there is not a penny in it. Then your knees start shaking with embarrassment and injured self-esteem and you say to yourself, “How will I tell my friends now that I don’t have a single penny? What am I going to do with this wretched life of mine?” You are worried but you do not say a word to anyone about it, you keep it to yourself. Now imagine the same situation in a different perspective. Imagine that this disciple is in some far-away city and not only does he not have a single penny but he does not have any acquaintances or friends as well. Which of these two situations presents a more difficult problem? The second one, of course.

 

Often the modern man experiences a certain distressing state, a certain spiritual indisposition. For example, you wake up one morning and feel low, angry and out of sorts and you say, “Today I’m feeling low, do not touch me!” And you do not even pause to see why you are feeling this way. The cause of such a state may be internal and it may stem from some place in the sub-consciousness, the consciousness or the self-awareness. There might be a blockage in one of these three areas. What should you do then? What you will need to do is go deeply into yourself and ask yourself the following, “Why am I so impatient, why can I not stand anything?” You will need to strive for a sincere answer as if you are answering to God for only if you do this will you be able to remove the cause of your anxiety and annoyance.

 

Now I will present to you two psychologically opposite situations: imagine that a certain person has offended you deeply and so you say, “I can never forgive this person.” However, you, being a student, need ten thousand leva and you look for someone to help you out by lending you this money. You go to one friend asking for money but he says, “I don’t have any, I’m sorry.” You go to a second one and then to a third one but they all shrug their shoulders and say, “We don’t have any.” They all say the same, “I wish I could help you but…”. Let us say that the person who offended you is the only one who can lend you the money; that person is ready to give you ten thousand leva. He says, “Let him come to me and I will help him.” You say, “No, I’m not going to him!” Now you find yourself in a dilemma; what are you going to do? Your dignity is wrapped around the ten thousand leva which, in itself, is a nuisance, yet, at the same time, you need to go to the person who has offended you, which is another nuisance. Which of these two will you choose? You will need to forgive the offense in the face of this greater difficulty. Your need of ten thousand leva will erase your hurt and you will say, “All right, I will forgive him, and will forget the hurt.” This happens in life. This is a kind of goad that Nature uses with willful people. It puts us in the yoke and says, “You will go straight along the furrow!” It takes the goad, pokes you with it and you go straight along the furrow and that is all.

 

I want to ask you the following question: where does one’s dignity lie? How would you answer this question? A servant’s dignity lies in his accomplishing well the task that he is given; a student’s dignity lies in his learning his lessons well; a preacher’s dignity lies in his preaching well; a writer’s dignity lies in his writing the best works possible; a doctor’s dignity lies in healing according to the best methods. I’m asking this: what about your dignity as disciples; in what does it lie? In applying the esoteric laws to your life. It’s no use if you do not apply these rules to your life. If it is about knowledge, you have that. You have knowledge in physics and in chemistry and in astronomy and in history and in all sciences, but you lack one thing: you do not know how to apply the esoteric laws under the various conditions of Life. Hence, when any difficulty comes up in your Life, say to yourself, “I know that there is a spiritual way, there is a way to solve this problem; it is not a big one, on the contrary, it is one of the smallest ones for me.” And this is how it truly is. The biggest hardships in Life are given to the greatest people and you do not pass as great people yet. Therefore, your hardships are of the smallest in the world and, as such, you can deal with them.

 

I hear some of you say, “I want to be good!” You can be good right at this moment. If one wants to become good, one does not need even an hour, not even a minute to become good for this is beyond space and time. All good people become good in an instant. It is a state of consciousness that depends on the intensity of one’s Light. Once Light has brightened up your consciousness, all sediments in the mind will be dispersed right away. When it is said the Scriptures, “Man can be born again”, it is this moment of consciousness that is implied. It is a very short moment in time: one can become good suddenly and one can become bad suddenly, as well.

 

Now imagine that you are in a great disposition but a friend of yours, whom you do not particularly like, comes to you. What will you do? You will probably think to yourself, “Why did she choose to come today out of all days?” And after she walks away from you, you realize that you have lost all of your great disposition. Why? How could this friend of yours know that you are not very fond of her? Do you know that anecdote about Diogenes that is about a similar situation? When Diogenes was eighty-two years old he decided one day to retreat into solitude somewhere, thinking to himself, “I have spent all these years among people, working and dealing with them all the time. Now I want to dedicate this day only to myself.” He walked away from people, sat down under the shade of a pear tree and started musing, “Life is so beautiful; so beautiful are all the things that time has created!” But, lo and behold, some time around noon a villager comes to Diogenes to ask for some advice. When he saw him, Diogenes frowned a little, but gave him the advice he needed. Afterwards he thought to himself, “Hey, Diogenes, you prescribe patience and peace to other people, but you, yourself, could not do it in this case. You retreated here under the shade of the pear tree so that you can be in solitude but it is not this villager’s fault that he didn’t know that you are not accepting guests today. Do you want to lose everything that you’ve earned after all these eighty-two years by being angry like this? No, you should not be upset with people when they come to you.”

 

Now I’m asking you: do you have the right to be upset with your difficulties? No, you do not. Difficulties are guests; they are those villagers who find you even when you are sitting under the shade of the pear tree. Difficulties are alive. Some difficulty sees you sitting under the pear-tree shade and makes its way towards you like the villager in the story, thinking to itself, “This person over there is a philosopher; he has nothing to do so I will go to him to have him solve my difficulty.” And what you do is boil over and complain, “Why did this person decide to come to me today out of all days? I had just reached this inspired and poetic state and was about to discover something, but now it’s all gone.” No, you should not think like that. These abrupt energies and this harsh behavior that you have sometimes make you say, “I will fail in this task, I cannot endure. This road is not for me, it is for those smarter and more capable than me; me, I have so many weaknesses!” And then you become all evasive. No, tell yourself the truth, “Yes, I want to follow this path. Or no, I do not want to follow it.” You must be sincere with yourselves! For you should know that the reason is not outside of you but is inside you. I am saying this to you, the disciples, who want to use your life wisely. You need to know that the happiness that you are looking for can be found first in your mind then in your heart and finally in your will. Your happiness depends on the harmonious combination of these three forces in life.

 

Now, I am not talking about the grief and the sorrows that you experience. Often some of you fall into melancholic states and you have the thought to commit suicide, to poison yourself or to throw yourself from a five-hundred-meter-tall rock. If you have such a desire to jump from the rock and die, you should do this consciously. How? By climbing on a three-meter tall rock and jumping down from it. Then you can climb on a higher, five-meter tall rock. And so you can keep climbing a taller and a taller rock until you reach a ten-meter tall rock and you try to jump from it. Observe yourself to see what you will go through during this experiment. With this experiment you will say, “I have already solved this issue; I am not going to kill myself.” Otherwise you are too rash to act: as soon as you come to an obstacle in your life you announce all of a sudden, “I will kill myself!” Killing yourself is the grandest experiment that you can attempt. First you need to make the smaller experiment and then gradually move towards bigger ones. Someone else says, “I want to kill myself. I am going to bite the bullet.” I say to you: wait, make the smaller experiment of sticking a needle a centimeter into your skin to see if it will hurt. Stick the needle two centimeters deep after this and make sure you observe your feelings and the change in your thoughts. You need to do experiments! As soon as you think of suicide, take a needle and you will see that even before you have driven it somewhere into your body, you will have rid yourself of all dark thoughts and suicidal desires and you will say to yourself, “No, I should not kill myself. Life is a serious matter!”

 

Therefore, if a negative thought comes to your mind do not try to shoo it away, but take a look at it, talk to it a little and ask it, “How did you come to me? Don’t you have a father, a mother or any relatives? Are they interested in me over there, in your world? Who gave you my address?” This conversation is one of the methods for energy transformation. Through talking to this negative thought you will feel peace gradually settling in you, and finally, you will tell it, “I have changed my mind about you: everybody depicted you as being bad like me, but now I see that you are simply unhappy like I am unhappy.” And then this negative thought will speak back to you, “Because you are as unhappy as I am I will not harm you.” All of this is to say that every energy in a man’s mind needs to be converted and be given room to be born and to live. This is what the Scripture talks about when it says, “Do not resist evil!” If a bad thought enters your mind give it some room; if a good thought enters your mind give it some room, too!

 

Transforming spiritual energies is much the same as transforming physical energies. What do you do in order to convert a certain physical energy from one state to another so as to increase its intensity? Fire is the first means you apply. It is the same with the Spiritual world. For the time being all of you are required to have more Life because it carries Warmth. Many people of today die because of too little Life and too little Warmth. When I use the word life I mean conscientious Life not a mere vegetative existence. With conscientious Life our direction of movement needs to be strictly defined. Life without an object is not Life. You need to have an objective! If you understand how to transform your dark, negative thoughts you will be able to help both yourselves and others. Sometimes, you pass by a fellow sister-disciple and you notice that she is somewhat indisposed, but you think to yourself, “Why is this sister pouting; why the long face; why the annoyance?” Yes, but tomorrow you find yourself pouting and making the long face. This pouting pays a visit to everyone. There is not a single person in the world that has not pouted: all modern people have pouted from childhood to the end of their life. It will be long before people break this habit of pouting. I have seen learned people, philosophers, who also pout. This is a peculiar hypnotic state and after it has passed, people themselves wonder how come they can succumb to such dispositions. These things are clear to me and now they should be clear to you, too. And when one is wrapped up in this hypnotic state he does not know what he is doing and against his will does everything that this state makes him do. This is what happens always when one loses his consciousness. As soon as he regains his consciousness he is able to understand things. Once you enter this current it will drag you away, no matter how strong you are and how hard you try to swim. If you enter the sea when the waves are too strong your boat can turn over. This is why one must have a clear understanding of the forces that one is to face.

 

All hardships that you encounter in life are meant for you and you alone. However, there are such hardships that appear in your path and you take them on but they are not yours and they were not meant for you, but you have called them forth. How can we tell which hardships were meant for us? When you encounter a hardship that is meant for you, you will be able to pick it up yourself, put it onto your back and move on. And when you encounter a hardship that is not yours, you will try a day or two, or three or more to pick it up and you will not be able to do so. So, leave this hardship aside and continue along your path. For example, many of you sit around thinking and wondering, “How can society today be set right?” This thought is not for you; it is a hardship that is not for the young ones, it is not even for the religious people. Many have asked themselves this question and have attempted to solve it in vain. This hardship is awaiting its hero. Who is he? He is the one who will be able to pick up this hardship. When this hero comes along, he will pick up this hardship onto his back and will move forward. This is what you should remember: this, which you can pick up and carry yourself, is for you. In this world everyone picks up a bag, carries it and says, “This bag is mine.” And when some people ask me how to set the world right, I will answer them, “The world will be set right, when all people pick up their own bags of hardships.” Carrying wisely one’s own bag of hardships is what I call energy transformation.

 

Being able to transform a certain state of yours is the most beautiful thing in life at a given moment. For example, you are unhappy with something; how can you transform this unhappiness? Imagine that you are two personas, that there are two Gankas1 living in you simultaneously; for example, one of the Gankas is unhappy and the other is not. Let the second Ganka tell the first one, “You appear to be somewhat angry but wait, let me sing something to you!” After having sung one, two, three songs she should ask the first Ganka, “Are you happy with me now?” The first one will say to the second one, “What’s with all the mirth and happy mood; you should be more serious, for it does not become you to behave this way.” The first Ganka is still serious and unhappy and she thinks to herself, “I need to be serious because life is serious and stern, too.” The second Ganka will think to herself, “I, on the other hand, cannot be serious; I will laugh a little and be merry and I will take half of your sorrows.” Then this merry Ganka should quote a verse from the Scriptures to the angry Ganka or she should read her a poem and tell her afterwards, “Listen, Ganka, you are a good sister of mine; I love you so let’s sing together.” Then this angry Ganka will say, “Oh, is this so; very well, I will become merry right away.” If an outsider hears you talking to yourself, he will think, “This one has a screw loose.” What about that man who is too serious, does he not have a screw loose? What does a loose screw imply? People are so interesting when they speak of loose screws! This is no philosophy whatsoever! If you put a dead man into a coffin and put in all the screws tightly, do you think that he will move about? No, he will not. However, if you screw in a live person, do you think that he will move about? Yes, he will. Then which one is better? The man who moves about, of course. So, when we say that someone has a loose screw, this means that there is a live person in that coffin: this is the right way of looking at this matter. As soon as you notice that you have a screw loose, say to yourself, “Ganka, I am very happy that you have a screw loose; this means that you are alive.” People today have a twisted view of this situation in Life and they say, “This man has a screw loose.” If you have a screw loose, you should be happy, for it means that you are alive. If your screws are all tightened, that is when you should be worried. People think that someone is a positive person and that something is for certain when all the screws are tight.

 

Use all of your various states of mind as living lessons, as living experiments. If you arrive at an intensive and agitated state of mind tell yourself, “I am so energetic today; I can accomplish a lot of things!” If you, women-disciples, become upset over something, grab the broom and say, “Good for you, Ganka, for being so neat and tidy. You sweep so well and so I like you very much for there is no other like you. You should come and visit me again.” This is a practical way to transform the energy. Thus you will be able to learn better because monotony kills. If one focuses one’s mind only in one and the same direction his energy wanes and stalls, for Nature does not like monotony.

 

And this way, with your good mood, you will naturally elevate your activity to your spiritual centers. Joyfulness is a spiritual trait. Only highly spiritual people and wise people can be joyful. The Scriptures say, “May the Lord rejoice in his deeds.” The Lord, too, can rejoice and so I recommend to you joyfulness as one of the most effective tools for correcting many of your flaws. Your flaws will come to light, they will manifest themselves, but when you are joyful you will be able not only to correct yourself but also to give your mind, heart and will an impulse towards more intensive activity. That is why I give you Ganka’s joyfulness as an example. In this case, Ganka is an exemplary quotient for all of you. Not all people are joyful, however. Some people are joyful by nature and that helps them cure themselves easily. In others the center of joyfulness is very undeveloped; they are pessimistic by nature and so they can see only the dark side of Life. No, there is so much beauty and so many blessings in Life for one to see.

 

So, you will transform the hardships that you stumble across in life. You should not look at the dark and gloomy side of Life. Often some of you say, “Too much learning might hurt me.” There is no case recorded in esoteric history of someone gone crazy from too much learning. People do not go crazy from too much learning. Having a clear straightforward thought cannot ruin people’s lives; rather, what ruins people’s lives are the unnecessary worries. Having clear thoughts strengthens the brain and fortifies the whole nervous system. And so, I would recommend to you this: think intensively, but do not worry! I do not tell you to think fear-related thoughts for such thoughts contain poison.

 

Therefore, if you come across some small obstacle in life, create in your mind a bigger one in its place! For this I will give you a number of exercises for tempering your willpower. What do you understand by the word tempered willpower? Tempered steel, for example, is a kind of steel that was originally soft, but later, after being heated in fire and dunked in cold water, hardens off. So, the abrupt changes turn the soft steel into hard steel. First, the fire melts and softens it and then it hardens. Following this analogy we can speculate that all objects, in general, as well as all soft objects, in particular, contain hidden warmth inside themselves. This comes to show that they have passed through fire but have not passed through water yet. Well then, say we have a piece of steel that is tempered and very hard; what can we do to give it another property, namely, the property of being tempered and pliable, at the same time? How can we make it unbreakable? This is what I say, then: if a lot of energy is introduced into man’s willpower the latter will become strong but fragile. In such a case, even though the willpower is not weak, when it encounters more difficulties with greater force than it can endure, it breaks. This is why the human will should be rendered a very important element: softness. I consider the softness of human willpower to be one of the properties of Intelligent life. Only he who is wise and intelligent can also be soft for he has more magnetism in him. What method can you apply to difficulties in Life? Picture a vertical smooth surface that is being bombarded by the enemy. The surface will receive significant damage in this position. If the same surface is placed horizontally and then shot at with grenades it will again receive significant damage. But if we curve it to make it concave the grenades will fall on it at an angle and will not cause such damage. If we are to deal wisely with hardships in Life we should assume a similar, concave position. What does the concaved position stand for? It stands for man’s state of magnetism. This is why we need to make the surface of our consciousness concave so that the gunfire, i.e. the counteracting force will not damage it. It should not fall at a right angle with the surface: this is a law that you should study well. If you encounter some hardship that is aimed at the surface of your consciousness and forms a ninety-degree right angle with it, you will be having great difficulties handling this hardship and it will produce an explosion in you. Under such circumstances this hardship is but a psychological bomb. In order for you to evade these explosions you need to bend the surface of your consciousness in such a way that it forms a thirty to thirty-five-degree angle with the direction of the hardship. This is the only way to divert and drive away those forces that could cause such great damage. This is something that each and every one of you can do. Take, for example, the following simple situation that often takes place between disciples: you owe some money to a friend of yours. You have promised several times to pay back the money but each time you have failed to fulfill your promise. Finally, he decides to beat you up and comes into your room. What can you do in such a moment? You will greet this friend of yours by telling him, “Dear friend, don’t worry, I will give you back the money together will all the interest. I will also cover all other costs that I have caused you.” If you say this, the problem will be immediately solved and your friend will be fifty per cent disarmed.

 

And so, the most difficult thing in the world is for one to be able to deal with oneself and all the forces that are lying inside oneself: this is great science. So, the first important thing is to study your nature and all the inherent forces that have been acting inside you all the way from your previous existences.

 

You should apply wisely all that I taught you about dealing with hardships.

 

Someone read their summary on the subject of “Economy and frugality”. From a phrenological standpoint, when one’s love of material things as well as one’s love of life is overdeveloped he develops a sense of frugality, i.e. a great love of money and then this person starts saving. On the other hand, a person who always tries to economize, plans to use the savings towards a greater goal. For example, such a person would not spend money on clothing and some other needs so that he could save enough to buy books. Only a wise person can economize; he is also frugal but this frugality is under his mind’s control. In a wise person the sense of frugality is not overly developed; instead, he saves up money so that he can have the means to further his personal growth and self-perfection. A frugal man, on the other hand, saves money for riches’ sake. There are some old women who, when given money, would put them in a cloth money purse and tie nine knots on the purse’s opening so as to make sure the money is well-saved.

 

A few years ago a person came to me who took out a cloth moneybag and started unwinding it; it took him a lot of unwinding to open it. Then he opened it, reached inside and took out another cloth money purse. After that he opened this second purse, reached inside and took out yet another, smaller purse that was beautifully made. He opened that smaller purse, too, and when he reached inside it his hand started trembling. He then took out one coin and started wringing the purse shut right away. As soon as you saw this man you could tell that he was frugal. He thinks that by hiding his money in three purses and tucking it away into his shirt he can save it for sure. And every time he moves, he feels his money with his hand to make sure that no one can rob him. He who economizes always saves money and can never have enough to buy what he needs for he is not a rich person but he has no debts either. Make a note also that modern European countries that deal with money all the time are also deeply in debt. Bulgaria is the same way: it deals with money, always economizes and is still in debt up to its neck. Bulgarians are not frugal; they do have a developed sense of economy but they do not economize wisely.

 

For next time I would like you to write on topic#17: “The origin of verb forms.” Do not be intimidated by this topic for I give it to you as a task. You will think about how the verb originated and what it went through to reach the forms in which we encounter it today. One can write a whole thesis on this topic but you will write only little. This topic is very difficult. Did man create verbs or did they exist before him? (They existed before man.)2 The Scriptures say, “Lord spoke before man did.” So, human verbs have originated from the Divine ones. The human verb is only a transformed Divine one. On the same analogy I would like to ask you what came first: the eye or the eyesight? (Eyesight came before the eye.) Therefore, the eyesight created the eye. There is an argument among modern scientists about the origin of the eye. (There are worms that have no eyes but are able to see the light.) This shows that eyesight has existed prior to the eye and so the organ of eyesight was created subsequently. Then, how would you classify verb forms; which domain would you say they belong to: the domain of the mind, the heart, the soul or the Spirit? (They belong to the domain of the Spirit.) Therefore, the wisdom in man speaks up.

Secret prayer

- Only the bright road of Wisdom leads to Truth

- It brings us everlasting joy.

 

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1 Ganka is a common Bulgarian female name and the Master is using it in this text to generalize a given situation.

2 Whenever the disciples in the audience respond to a question posed by the Master throughout the lecture, these comments are transcribed in italics and placed in parentheses.

 

 [A1][the peace of one’s mind] or [peace of mind]