1972
..with love, and we would like you to know how interested we are in the things that happen to you day by day. And how, because we have no so-called worries, we are not concerned with the food or the bread or the wherewithal of the so-called tomorrow. Weather conditions do not interfere with our lives, and we have an absolute abundance of friendship, love, and interesting things which we can do at any time. And all is light and all is peace. And yet we find that the things which disturb you, and the things that you think about, we find these very, very interesting. And we have to delve deeply into the sayings and into the scriptures and into the teachings of the great ones, the truly great who are always the very humble and the very meet and the very simple.
And we would remind you concerning your current problem, of these words. When the man came unto Jesus and said, "Oh Lord, I would follow thee, what shall I do?" "I have this to do and that to do otherwise I would follow thee." And the Master said, "Give all your money and your possessions to the poor and follow me."
Now, you understand that all these things which Jesus said, and the other great masters through the ages, always had a deep Spiritual meaning, and those that had the ears to hear, could hear. As for the others, they just had to take, as it were, the letter itself, not understanding the Spirit of the letter. Now to give all that which one has worked for and earned in one way or another to every pauper and every tramp and any irresponsible person that comes along the way, could not possibly do any good at all. And we feel that the Master meant to put away all those things which interrupt the peaceful flow of Spirit, through to mind and body, to put these things away mentally, and let them be, and turn to the Spirit which is the Christ which we are asked to fol It is our better and greater self.
And you pray for understanding and you ask that you will be helped not to worry concerning these anxieties, not only of your own self, but of others, which beset you. And by turning and following, as it were, the Spirit of Christ within yourself, you automatically, if you have learned to meditate and to pray, to put all material possessions mentally on one side and let them be. And then, by turning inwards to the deep centre of truth, and light and peace, you absorb that, draw that to yourself, which is pure Spirit, pure light, and pure love.
And in this store house of Spiritual treasures, your vision beholds reality. And you see clearly, in this place of pure plenty, that which is good and that which is false. You see that all that you really need is there, not even for the asking,it is there, belongs to you, because you have taken the trouble to overlook the material, and to sift the chaff from the wheat. And to make these journeys down into the depth of your own being. Only there can you see clearly and hear clearly, only here can you really know. And then the mind has to retreat back again into the physical and the human vibrations. But it knows what it has to do. And it Bees the treasures of the Earth for what they really aro. And because one has reached the true perception of things one cannot throw away, or give at random, to all and sundry that which has the power to destroy. And to create and to breed selfishness, slothfulness and unease of the Spirit.
So one becomes careful, and one becomes thrifty in one's giving, because one is beginning to understand. And although the physical part of a good natured person, one who loves to give, this can be very difficult and very hard. And one can almost feel mean, but this is not so. For no moan, hard, selfish, person, no person that is indifferent to the needs of others, has ever, will ever, can ever, find his way into the secret, sacred, citadel, his own centre, and listen to the voice of the Spirit. So there is no fear of this one making a wrong decision. This one has given, already given his material possessions to the poor. But he has turned and followed the Christ within himself, who will tell him when and where to disperse of his material possessions.
So in love we came and in love we stay. And when sleep holds you it is so easy for who has found the Spirit within himself, to step through the veil, and to consort, and to talk, and to communicate with those on like vibration. And this one can bring back the wisdom from other minds even as he brings back, when he goes into his deeper self, which has no beginning and no end, from his own deep subconscious. Our peace and our love be with you. Fear not, you cannot do, when you have followed the Christ, a really foolish thing, for you are becoming slowly but surely. Wise.
This transcript takes the rich young man's instruction — "give all your money and your possessions to the poor and follow me" (Matthew 19:21) — and refuses the literal reading, arguing the deeper meaning was never indiscriminate giving-away, which "could not possibly do any good at all," but the mental setting-aside of everything that interrupts "the peaceful flow of Spirit." What's actually asked for is inward relinquishment — attention withdrawn from possessions and turned toward the Christ Spirit within — not necessarily outward divestment.
Its most practical teaching is a defence of careful, considered giving over indiscriminate generosity, and it's unusually direct about the discomfort this can cause a naturally generous person: "one becomes careful, and one becomes thrifty... one can almost feel mean, but this is not so." Wise giving isn't stinginess; it's discernment about what actually helps versus what "has the power to destroy... and to breed selfishness, slothfulness" in the receiver — care taken not to give thoughtlessly, even when generosity itself feels like the more obviously loving instinct.
Its underlying confidence is striking: someone who has genuinely found and followed the Christ within is said to be incapable, by that very fact, of a truly foolish decision about giving — "no mean, hard, selfish person... has ever, will ever, can ever, find his way into the secret, sacred citadel." The transcript's logic runs in reverse from how generosity is usually judged: it's not the act of giving that proves the inward state, but the inward state, once real, that can be trusted to guide the giving rightly, case by case, rather than needing a fixed rule applied the same way every time.