Podcasts about supreme spirit

Address the second hand experience that we experience reading the Bible until we experience the Supreme Spirit for ourselves. --- Send in a voice message: https://podcasters.spotify.com/pod/show/revkev-and-the-root/message

Curiosity is essential for survival. In today's context, one is expected to be updated in one's professional as well as personal life. Arjun raises the question of what is to be known (13.1). About this, Krishna earlier mentioned that 'once that is known there is nothing left to be known' (7.2).   Krishna says, "I will declare 'That' which is to be known, which having known one enjoys immortality; beginningless is the Supreme Spirit who is spoken of as neither existent (sat) nor nonexistent (asat) (13.13). With hands and feet everywhere, with eyes, heads, ears and mouths everywhere, He dwells in the world enveloping all (13.14). Shining in all the sense faculties, yet transcending the senses; unattached to creation, yet supporting all; free from the gunas (qualities of nature), yet the Enjoyer of them" (13.15).   The fear of death is the foundation of our fears. The loss (death) could be of life, reputation or possessions. Krishna assures that one enjoys immortality as one is freed from all fears once 'That' is known.   Earlier, Krishna described Sat as eternal and Asat as the one which wasn't there in the past and which wouldn't be there in the future (2.16); and learn to differentiate between them. Rope-snake analogy is often quoted to understand this intricacy. Now Krishna says He is both. It's about developing the ability to separate both and subsequently realising that He is both. Similarly, he is both Sagun (form) and Nirgun (formless). With eyes and ears everywhere, he perceives everything; with hands everywhere, His helping hands are available to everyone who approaches Him with Shraddha (trust) and Bhakti (devotion).   Our mind is trained to divide whereas 'ought to be known' is an assimilation of apparent contradictions. It's like a mixture of all colours into white and the wave particle duality of light.

Cub Kuker Supernatural Podcast EP314 The theory that the Book of Enoch may be describing Enoch's encounters with extraterrestrials, often interpreted as angels, who imparted advanced knowledge and insights about our solar system and technology is a highly non-traditional interpretation. However, here are several points that proponents of this theory often highlight, referencing verses from the Book of Enoch: 1. Enoch's Celestial Journey: In 1 Enoch 14, Enoch describes his journey through the heavens, encountering various celestial beings and realms. Some argue that these descriptions resemble a journey into space, suggesting extraterrestrial encounters. 2. Advanced Knowledge and Wisdom: In 1 Enoch 81:1-2, there is mention of "heavenly tablets" containing knowledge and wisdom. This could be interpreted as Enoch receiving advanced information or technology from extraterrestrial beings. 3. The Watchers' Teachings: In 1 Enoch 8, it discusses the "Watchers" who descended to Earth and taught humans various forbidden knowledge. This could be seen as parallel to extraterrestrial beings sharing advanced technology. 4. Descriptions of Heavenly Luminaries: In 1 Enoch 72-82, Enoch provides detailed descriptions of the movements and functions of the heavenly bodies, including the sun, moon, and stars. Some argue that this knowledge is beyond what was known at the time and could indicate extraterrestrial insights. 5. Advanced Building Techniques: In 1 Enoch 33:3-4, Enoch describes heavenly dwellings that are constructed with "crystal stones." This could be interpreted as advanced architectural or technological knowledge. 6. Descriptions of Angelic Beings: Throughout the Book of Enoch, there are descriptions of angelic beings with otherworldly appearances and abilities. These descriptions have led some to speculate that they were extraterrestrial entities. 7. Prophecies and Future Events: In 1 Enoch, there are prophecies and visions of future events, including the end times and cosmic upheaval. Some argue that these predictions align with modern astronomical and scientific knowledge, suggesting advanced insights. These points are purely my interpretations and not widely accepted within traditional religious context. The Book of Enoch remains a subject of debate, and alternative interpretations focus on moral and theological lessons rather than extraterrestrial encounters or advanced technology. × ‍ Authentic Explorer Of The Supernatural Unlock More As A Mythōs Insider! https://www.CubKuker.com/ My PDF Decoding Anunnaki Mythology: https://cubkuker.com/anunnaki SUPPORT ME: ️ Stars (FB), Gifts (TT), Supers (YT) or Tips (POD) These ‘virtual items' to me they help me earn extra money to keep making content. #faith #spirituality #paranormal #supernatural #mythology #gnosticism #mysticism *Content is for entertainment purposes only and not medical, financial, scientific or legal advice. Opinions are that of the creator(s) alone. Links offered may pay the creator(s) a commission. Materials referenced/quoted are used under the protection of ‘fair use laws' or ‘public domain' use. Always do your own research in regards to any theory. Please show respect to all races, religions, orientations, identities and cultures. Jacob Kuker (Cub) 2023 --- Send in a voice message: https://podcasters.spotify.com/pod/show/cubkuker/message Support this podcast: https://podcasters.spotify.com/pod/show/cubkuker/support

One of the most highly controversial spiritual practices in our modern age of knowledge is the idea of the zodiac and the astrological charts. Those who are ‘into spirituality' understand that there is a deep ‘algorithm' running to the physical realm, and that there are clues and signs all around us as to what this means! Growing up within the Christian church, I was always told never to look at the zodiac, never practice magic, never look at any idle, and only worship the god of old, the god that is depicted as an angry, jealous deity who would throw me into a fiery lake if I did not accept his plan for salvation through his son. The older I get, and the more into spirituality I practice the more I understand that these DOGMATIC requirements do not bring results. These dogmatic/doctrinal practices only bring confusion, delusion, and ultimately losing our way completely and unfortunately hurting a lot of people in our wake. Rather than connecting with the ‘Supreme Spirit of God', we are at the whim of some manifest deity, one we do not understand and if any of the stories are true, does not necessarily have our best interest in mind. Today I want to talk about the zodiac prophecies, reading the algorithms of life and directly connecting to the source of all creation within you and me. This is the esoteric magic taught by many of the great masters. And yes, ultimately how to connect with the “Supreme Being”! * please note always do your own research. This is purely my opinion, and the interpretation I have crafted from my studies based on the original texts and mythologies.  ✝️ Faith

Kabir Says: "Just as a coded document shows the way to a hidden treasure, just so this Bijak shows the way to realize the soul. It teaches such instructive words to the soul, but there is seldom anyone to understand them." (Sakhi of Kabir)   Commentary by Dr. Jagessar Das: "Bijak means a coded document that leads to a hidden treasure. In this Bijak, Guru Kabir explains the path to that hidden treasure that is within, and not visible by the objective senses. He teaches everyone to give up cleverness and argumentation, and become humble and accept the Divine Lord dwelling within."   The term "Bijak" means treasure or treasure-map, in this case the treasure map of Guru Kabir. "Bij" means: the seed or essence. "Bijak" means treasure. The Bijak of Kabir is intended to be a treasure-map to the essence of reality: our soul and God.   In India the Bijak is the most popular sacred text containing the teachings of Guru Kabir, and as such is the main scripture for those who follow the Path of Kabir. Today we explore, "The Complete Bijak Of Kabir -- Guru Kabir's Mystical Teachings on God-Realization", by Dr. Jagessar Das, translating into English and commenting on the entire Bijak of Kabir. This is an impressive work, a true, grassroots "satsang template" of traditional Sant Mat, wonderful to have, featuring all eleven sections of the Bijak in one volume: the Ramainis, Shabdas, Sakhis, and other lesser-known sections.   "The Bijak tells of a treasure, a treasure that doesn't show. The word tells of a creature. Only rare ones know." (Kabir)   From the Principals of Kabir Published in the Earlier Ahmad Shah Translation of, The Bijak:  "To believe in One Avagat, Satya Purush [One God]. His bhakti [devotion, love] should be practiced. Have faith in the Master and in his teaching. True Sadhus should be served. Show mercy and love towards all Jivas [souls]. To abstain from all kinds of meats. No visible object in this world should be worshiped. Do not tell lies. Do not steal. Do not gamble. Do not curse any one. Repeat Satya Nam. Practice bhakti of Satya Purush [God] and teach about him. Hindu, Muslim and any other sect can join Kabir's religion. Without the knowledge of Sar Shabd [the True Sound], no one can attain jiva mukti (liberation, salvation). Abuse, deceit and jealousy are enemies of jiva mukti. Humility is a great virtue. Give thanks for the gift of the Sat Guru. Without true love of God the practice of bhakti is fruitless. To read the Sat Guru's words is a great virtue. One should know the Supreme Spirit."   In Divine Love (Bhakti), Light, and Sound, At the Feet of the Masters, Radhaswami, James Bean Spiritual Awakening Radio Podcasts Sant Mat Satsang Podcasts A Satsang Without Walls Sant Mat Radhasoami https://www.SpiritualAwakeningRadio.com https://www.facebook.com/SantMatRadhasoami    

In this episode of "Bhagavad Gita Demystified," we explore Chapter 15 - Yoga of the Supreme Spirit. This chapter delves into the nature of the Supreme Spirit, the eternal and unchanging aspect of the self that exists beyond the material world. We'll learn about the metaphor of the inverted tree, which symbolizes the material world and its roots in the Supreme Spirit, as well as the importance of cultivating detachment from the material world in order to connect with the Supreme Spirit. Join us as we demystify this profound chapter of the Bhagavad Gita and explore its timeless teachings.

Join Secrets of Success on Telegram: https://t.me/rasajnadas Join LIVE session on SAVAJI ONLINE YouTube Channel every Sunday at 11am (IST) Bījam means seed; Kṛṣṇa is the seed of everything. There are various living entities, movable and inert. Birds, beasts, men and many other living creatures are moving living entities; trees and plants, however, are inert – they cannot move, but only stand. Every entity is contained within the scope of 8,400,000 species of life; some of them are moving and some of them are inert. In all cases, however, the seed of their life is Kṛṣṇa. As stated in Vedic literature, Brahman, or the Supreme Absolute Truth, is that from which everything is emanating. Kṛṣṇa is Para-brahman, the Supreme Spirit. Brahman is impersonal and Para-brahman is personal. Impersonal Brahman is situated in the personal aspect – that is stated in Bhagavad-gītā. Therefore, originally, Kṛṣṇa is the source of everything. He is the root. As the root of a tree maintains the whole tree, Kṛṣṇa, being the original root of all things, maintains everything in this material manifestation. This is also confirmed in the Vedic literature (Kaṭha Upaniṣad 2.2.13): nityo nityānāṁ cetanaś cetanānām eko bahūnāṁ yo vidadhāti kāmān He is the prime eternal among all eternals. He is the supreme living entity of all living entities, and He alone is maintaining all life. One cannot do anything without intelligence, and Kṛṣṇa also says that He is the root of all intelligence. Unless a person is intelligent he cannot understand the Supreme Personality of Godhead, Kṛṣṇa. The strong man's strength should be applied to protect the weak, not for personal aggression. Similarly, sex life, according to religious principles (dharma), should be for the propagation of children, not otherwise. The responsibility of parents is then to make their offspring Kṛṣṇa conscious.

We cannot see spirit, and God is the Supreme Spirit. Actually, He is everything—spirit and matter—but we cannot see Him in His spiritual identity. Therefore, to show kindness toward living entitles, He appears out of His unbounded mercy in the form of a wooden or stone Deity so that we can see Him." Atheists say Deity is simply a stone but they don't know that this so-called stone can talk, walk, laugh, exchange emotions and perform wonders. For a stone hearted person Deity will always remain like a stone but for a devotee Deity can walk out of the altar. Let us understand one such lila where a Deity walked for 100 days to save his devotee's promise.

Join us as we talk about the wonderful myths of the divine spirits that make up some of Japan's spiritual beliefs.

Episode Summary: These spirit groups are the coordinating directors of the seven superuniverses. Together they oversee all aspects of these gigantic space clusters, using associates at every level. The governance of the superuniverses is a complex undertaking, but there are beings supremely qualified to handle all of the required tasks. Some of those beings and their functions are described in this paper in a decreasing order, always moving closer to the segment of space in which our own planet is located. What is The Urantia Book? The Urantia Book is a collection of written works that blends science, philosophy, and religion. It contains 196 papers on topics such as the nature of the universe and its creator, the history of our planet, what happens in the afterlife, a detailed account of who Jesus actually was, what makes us humans and individuals, and the goal of human evolution. The book continues to grow in readership worldwide with numerous translations currently available. Access to the original book and its translations can be found at https://urantia.nyc/tc/searchengines/#seDLC. What is Urantia21? The original text of The Urantia Book was created in the style of the early 20th century. Now, a century later, writing styles and social attitudes have evolved to new levels. Urantia21 is an attempt to restate the magnificent teachings of The Urantia Book in keeping with those contemporary protocols. This restatement primarily addresses two major themes: First, while the original text uses gender-specific nouns and pronouns throughout, Urantia21 has been developed using gender neutral language. This is particularly important when referring to spiritual beings, to whom material sex-based gender is not applicable. The second theme has to do with titles for the First Source and Center of all reality. Urantia21 has utilized titles which are not based in any particular religious tradition, except where a named tradition is being described. The written text of these recordings can be found at urantia21.online, and the original text of The Urantia Book is available free on numerous websites. Links: Urantia21 Website: urantia21.online (Note: all Urantia21 texts and recordings are readily available here) email: urantia21project@gmail.com

This teaching is based on the introduction to Paper 17 of The Urantia Book, available here: https://urantiabook.uaspr.org/book/paper-17/section-0/paragraph-1​ Minister Ionia shares at the end of this teaching. --- Send in a voice message: https://anchor.fm/vanetics/message

Complete Bhagavad Gita Audiobook. Bhagavad Gita or Song Celestials translated by Sir Edwin Arnold, Read by Jothi; Chapter 1 Arjuna's Grief; Arjuna Vishada Yoga Chapter 2 Yoga of Knowledge; Sankhya Yoga Chapter 3 Karma Yoga Chapter 4 Renunciation of Action; Jnana Karma Sanyasa Yoga Chapter 5 Yoga of True Renunciation; Karma Sanyasa Yoga Chapter 6 Yoga of Meditation; Dhyana Yoga Chapter 7 Knowledge and Wisdom; Jnana Vignana Yoga Chapter 8 Imperishable Brahman; Akshara Brahma Yoga Chapter 9 The Royal Secret; Rajavidya Rajaguhya Yoga Chapter 10 Divine Glories; Vibhuti Yoga Chapter 11 The Cosmic Form; Vishwarupa Darshana Yoga Chapter 12 Yoga of Devotion; Bhakti Yoga Chapter 13 The Field and Its Knower; Kshetra Kshetrajna Vibhagha Yoga Chapter 14 The Yoga of Gunas; Gunatraya Vibhaga Yoga Chapter 15 Yoga of the Supreme Spirit; Purushottama Yoga Chapter 16 Divine and Devilish Estates; Daiva Asura Sampat Vibhaga Yoga Chapter 17 The Threefold Path; Shraddhatraya Vibhaga Yoga Chapter 18 Liberation Through Renunciation; Moksha Sanyasa Yoga. About Bhagvat Gita: The Bhagavad Gita (/ˌbʌɡəvəd ˈɡiːtɑː, -tə/; Sanskrit: भगवद् गीता, IAST: bhagavad-gītā /bɦɐɡɐʋɐd ɡiːtäː/, lit. "The Song of God"), often referred to as the Gita, is a 700-verse Hindu scripture that is part of the epic Mahabharata (chapters 23–40 of Bhishma Parva), dated to the second century BCE. The Gita is set in a narrative framework of a dialogue between Pandava prince Arjuna and his guide and charioteer Krishna, an avatar of Lord Vishnu. At the start of the Dharma Yuddha (righteous war) between Pandavas and Kauravas, Arjuna is filled with moral dilemma and despair about the violence and death the war will cause in the battle against his own kin. He wonders if he should renounce and seeks Krishna's counsel, whose answers and discourse constitute the Bhagavad Gita. Krishna counsels Arjuna to "fulfill his Kshatriya (warrior) duty to uphold the Dharma" through "selfless action". The Krishna–Arjuna dialogues cover a broad range of spiritual topics, touching upon ethical dilemmas and philosophical issues that go far beyond the war Arjuna faces. Numerous commentaries have been written on the Bhagavad Gita with widely differing views on the essentials. According to some, Bhagavad Gita is written by Lord Ganesha which was told to him by Vyasa. Vedanta commentators read varying relations between Self and Brahman in the text: Advaita Vedanta sees the non-dualism of Atman (soul) and Brahman (universal soul) as its essence, whereas Bhedabheda and Vishishtadvaita see Atman and Brahman as both different and non-different, while Dvaita Vedanta sees dualism of Atman (soul) and Brahman as its essence. The setting of the Gita in a battlefield has been interpreted as an allegory for the ethical and moral struggles of the human life. The Bhagavad Gita presents a synthesis of Hindu ideas about dharma, theistic bhakti, and the yogic ideals of moksha. The text covers Gyān, Bhakti, Karma, and Rāj Yoga (spoken of in the 6th chapter) incorporating ideas from the Samkhya-Yoga philosophy. The Bhagavad Gita is the best known and most famous of Hindu texts, with a unique pan-Hindu influence. The Gita's call for selfless action inspired many leaders of the Indian independence movement including Bal Gangadhar Tilak and Mahatma Gandhi; the latter referred to it as his "spiritual dictionary" Read more Hindu Books on sagesutr.com

Puerto Rico-Mountains of Guayanilla, Boriken (Puerto Rico) 800 ANCIENT STONES WITH HEBREW WRITING IN PUERTO RICO AUTHENTICATED! In 1893, Nazario wrote a short article titled “Escritura Aborigen de Carib” ("Aboriginal writing of the Carib"), in which he explained his interpretations of these carvings. After a thorough analysis of the stones and their inscriptions, he dismissed an Arawak Taino language origin, and by 1897 he concluded that the writings were more reminiscent of ancient Hebrew. Comparing this discovery with the spoken Taino language of his day, Nazario discerned words in the Taino Arawak language that were Semitic in origin and pronunciation. One example is the Taino name for the Supreme Spirit of Spirits, "Yah Yah". By comparison, the God of the monotheistic Hebrew culture is known by the abbreviated form of His Sacred Name "Yah." https://www.thelionstares.com/post/education-and-reality-paleo-hebrew-found-in-all-nations-archeological-proof-of-noah-s-land-division --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/lions-tares/support

(English) The disciples should know, Milarepa, no? I told many stories. Okay, now. Even that great yogi of Tibet, his possession consisted of maybe a pot and the Bhagavad Gita .Now, in that book it is mentioned, not only the food that we should first prepare it in the spirit of offering to God before we take it, but everything else we do in life must be an offering, must be a sacrifice to the Supreme Spirit. In that case we will never reap any bad or any good result out of that, Because bad result or good result ...

Chapter 10 is especially dear to me. When I read this chapter, I felt vindicated, in a way - vindicated on what I was suggesting was Sai Baba's deeper message beyond the miracles that He performed. A message that He wanted so much to share with us and that is why He uttered those famous lines - "I give people what they want, so that they may want what I truly want to give them." What is it that He truly wants to give us? It is Knowledge, wisdom, self-realisation, and liberation. So, Chapter 10 has enormous significance because of this. I will read out five or six sentences that indicate this. Also, I would like to add here the depth of knowledge and wisdom that Hemadpant had for putting these words down. Like in most chapters, Hemadpant praises Sai Baba in this chapter too, but here, the praise is towards Brahman, non-duality and the Source, or Consciousness. Here is the first one - "Firmly committed to non-duality within, He was yet involved in the complexities in the world." Hemadpant has very clearly stated that Sai Baba was firmly committed to non-duality within, yet He was involved in the complexities in the world. This clearly establishes not only Baba's non-dual state, which we all know, but the fact that Baba was a man of the world and acted from that centre. Then, Hemadpant goes on to say - "Sai is a mine of self-knowledge. Filled with pure joy is Sai's person. Cling to Him for protection instantly, to be able to cross over the ocean of worldly life safely." The emphasis here is on crossing over the ocean of worldly life, and all the trials, tribulations and challenges which life brings forth on this journey. Hemadpant starts the sentence by saying that "Sai is a mine of self-knowledge." It is the self-knowledge, which is Sai Baba's very being, which he himself bestows upon His devotees. And it is that self-knowledge which enables one to cross over the ocean of worldly life safely. This is so beautiful! Once again, Hemadpant writes: "The most constant undifferentiated Supreme Spirit, which is personified in Baba, is boundless and infinite, and fills this entire universe from Brahma right down to a tiny grub." So, in other words, Baba is the source of all there is. This is again the non-dual wisdom. All there is is the Source, the Consciousness, the undifferentiated Supreme Spirit personified in Baba. This is the totality of what is, meaning, Baba is the totality of what is. Nothing is separate from Baba. Now, the question is - do we view our lives like that, whatever happens in our life, especially the unpleasant things? We, as devotees of Baba, need to understand that this too has happened by His will. And therefore, He will give us the strength to face such situations in life. The next one that Hemadpant has emphasised on is: "Baba prescribed no Yogasanas, no Pranayama, no violent suppression of the sense organs, no Mantra, Tantra or Yantra Pooja." In other words, Baba did not prescribe a specific practice as a Sadhana. This is what I have been emphasising in the talks that you might have heard so far. Baba's life and teaching point to a 'way of being' throughout the day, not just as a practice, although this non-dual wisdom (and Baba as the totality of what is, and the Supreme Spirit personified as Baba) is very clearly a way of our being when we are anchored in Baba's teachings. Another way to look at it is that our entire life becomes a spiritual practice, and not just a limited practice of Mantra, Tantra, Yantra, and so on. That is what the Teaching is about. And finally, I would like to end on the last two sentences of this chapter. "He who knew how illusory this worldly life is, and was constantly engaged in blissful self-absorption, with the mind like a flower in full bloom, before Him, I prostrate in obeisance." In other words, what Hemadpant is saying is - He who knew how illusory this worldly life is (he is referring to Baba). This is a very important pointer. In spiritual teachings, a common phrase used is - This Life is but a dream. This is the living dream of life. And here, Hemadpant says, "He who knew how illusory this worldly life is, and was constantly engaged in blissful self-absorption, before him I prostrate." In other words, once again we come to this point that nothing in life can give us true happiness. Why? Because it is transient. It is temporary. It is fleeting. It is an illusion. It disappears in our deep sleep. How real could it be? Even in our dream state, we have forgotten about our waking state. Baba was engaged in blissful self-absorption because He knew how illusory this worldly life is. It is such a shining example for us to follow. And lastly, Hemadpant ends on - "He who gives Brahma Jnana, or Supreme Knowledge, by applying the collyrium of knowledge into the eye - that great Sai, I bow to in obeisance." What is this Knowledge? It is the understanding which has been imparted throughout the Satcharita. Not just incidents of miracles, ...

The factual position of both the Supreme Personality of Godhead and the living entity is qualitatively one. The Supreme Lord is the Supreme Spirit, the Supersoul, and the living entity is the individual spiritual soul. Even though both of them are original spiritual identities, the living entity forgets his identity when he comes in contact with material nature and becomes conditioned.

This section once again highlights the virtues of Sri Krsna, sings His glories as described and revealed in The Vedas and several other Scriptures. He by His own energy and sportful ways creates, preserves and reabsorbs the Universe all by Himself. He is the same Supreme Spirit whose reality in this world is perceived by those who have subdued their senses, controlled their breath, have a very strong desire & yearning and have purified their hearts through devotion. He is the one who comes down to earth in unknown forms & appearances to protect righteousness, truth when unrighteousness rules

142:0.1 (1596.1) THE month of April Jesus and the apostles worked in Jerusalem, going out of the city each evening to spend the night at Bethany. Jesus himself spent one or two nights each week in Jerusalem at the home of Flavius, a Greek Jew, where many prominent Jews came in secret to interview him. 142:0.2 (1596.2) The first day in Jerusalem Jesus called upon his friend of former years, Annas, the onetime high priest and relative of Salome, Zebedee’s wife. Annas had been hearing about Jesus and his teachings, and when Jesus called at the high priest’s home, he was received with much reserve. When Jesus perceived Annas’s coldness, he took immediate leave, saying as he departed: “Fear is man’s chief enslaver and pride his great weakness; will you betray yourself into bondage to both of these destroyers of joy and liberty?” But Annas made no reply. The Master did not again see Annas until the time when he sat with his son-in-law in judgment on the Son of Man. 1. Teaching in the Temple 142:1.1 (1596.3) Throughout this month Jesus or one of the apostles taught daily in the temple. When the Passover crowds were too great to find entrance to the temple teaching, the apostles conducted many teaching groups outside the sacred precincts. The burden of their message was: 142:1.2 (1596.4) 1. The kingdom of heaven is at hand. 142:1.3 (1596.5) 2. By faith in the fatherhood of God you may enter the kingdom of heaven, thus becoming the sons of God. 142:1.4 (1596.6) 3. Love is the rule of living within the kingdom—supreme devotion to God while loving your neighbor as yourself. 142:1.5 (1596.7) 4. Obedience to the will of the Father, yielding the fruits of the spirit in one’s personal life, is the law of the kingdom. 142:1.6 (1596.8) The multitudes who came to celebrate the Passover heard this teaching of Jesus, and hundreds of them rejoiced in the good news. The chief priests and rulers of the Jews became much concerned about Jesus and his apostles and debated among themselves as to what should be done with them. 142:1.7 (1596.9) Besides teaching in and about the temple, the apostles and other believers were engaged in doing much personal work among the Passover throngs. These interested men and women carried the news of Jesus’ message from this Passover celebration to the uttermost parts of the Roman Empire and also to the East. This was the beginning of the spread of the gospel of the kingdom to the outside world. No longer was the work of Jesus to be confined to Palestine. 2. God’s Wrath 142:2.1 (1597.1) There was in Jerusalem in attendance upon the Passover festivities one Jacob, a wealthy Jewish trader from Crete, and he came to Andrew making request to see Jesus privately. Andrew arranged this secret meeting with Jesus at Flavius’s home the evening of the next day. This man could not comprehend the Master’s teachings, and he came because he desired to inquire more fully about the kingdom of God. Said Jacob to Jesus: “But, Rabbi, Moses and the olden prophets tell us that Yahweh is a jealous God, a God of great wrath and fierce anger. The prophets say he hates evildoers and takes vengeance on those who obey not his law. You and your disciples teach us that God is a kind and compassionate Father who so loves all men that he would welcome them into this new kingdom of heaven, which you proclaim is so near at hand.” 142:2.2 (1597.2) When Jacob finished speaking, Jesus replied: “Jacob, you have well stated the teachings of the olden prophets who taught the children of their generation in accordance with the light of their day. Our Father in Paradise is changeless. But the concept of his nature has enlarged and grown from the days of Moses down through the times of Amos and even to the generation of the prophet Isaiah. And now have I come in the flesh to reveal the Father in new glory and to show forth his love and mercy to all men on all worlds. As the gospel of this kingdom shall spread over the world with its message of good cheer and good will to all men, there will grow up improved and better relations among the families of all nations. As time passes, fathers and their children will love each other more, and thus will be brought about a better understanding of the love of the Father in heaven for his children on earth. Remember, Jacob, that a good and true father not only loves his family as a whole—as a family—but he also truly loves and affectionately cares for each individual member.” 142:2.3 (1597.3) After considerable discussion of the heavenly Father’s character, Jesus paused to say: “You, Jacob, being a father of many, know well the truth of my words.” And Jacob said: “But, Master, who told you I was the father of six children? How did you know this about me?” And the Master replied: “Suffice it to say that the Father and the Son know all things, for indeed they see all. Loving your children as a father on earth, you must now accept as a reality the love of the heavenly Father for you—not just for all the children of Abraham, but for you, your individual soul.” 142:2.4 (1597.4) Then Jesus went on to say: “When your children are very young and immature, and when you must chastise them, they may reflect that their father is angry and filled with resentful wrath. Their immaturity cannot penetrate beyond the punishment to discern the father’s farseeing and corrective affection. But when these same children become grown-up men and women, would it not be folly for them to cling to these earlier and misconceived notions regarding their father? As men and women they should now discern their father’s love in all these early disciplines. And should not mankind, as the centuries pass, come the better to understand the true nature and loving character of the Father in heaven? What profit have you from successive generations of spiritual illumination if you persist in viewing God as Moses and the prophets saw him? I say to you, Jacob, under the bright light of this hour you should see the Father as none of those who have gone before ever beheld him. And thus seeing him, you should rejoice to enter the kingdom wherein such a merciful Father rules, and you should seek to have his will of love dominate your life henceforth.” 142:2.5 (1598.1) And Jacob answered: “Rabbi, I believe; I desire that you lead me into the Father’s kingdom.” 3. The Concept of God 142:3.1 (1598.2) The twelve apostles, most of whom had listened to this discussion of the character of God, that night asked Jesus many questions about the Father in heaven. The Master’s answers to these questions can best be presented by the following summary in modern phraseology: 142:3.2 (1598.3) Jesus mildly upbraided the twelve, in substance saying: Do you not know the traditions of Israel relating to the growth of the idea of Yahweh, and are you ignorant of the teaching of the Scriptures concerning the doctrine of God? And then did the Master proceed to instruct the apostles about the evolution of the concept of Deity throughout the course of the development of the Jewish people. He called attention to the following phases of the growth of the God idea: 142:3.3 (1598.4) 1. Yahweh—the god of the Sinai clans. This was the primitive concept of Deity which Moses exalted to the higher level of the Lord God of Israel. The Father in heaven never fails to accept the sincere worship of his children on earth, no matter how crude their concept of Deity or by what name they symbolize his divine nature. 142:3.4 (1598.5) 2. The Most High. This concept of the Father in heaven was proclaimed by Melchizedek to Abraham and was carried far from Salem by those who subsequently believed in this enlarged and expanded idea of Deity. Abraham and his brother left Ur because of the establishment of sun worship, and they became believers in Melchizedek’s teaching of El Elyon—the Most High God. Theirs was a composite concept of God, consisting in a blending of their older Mesopotamian ideas and the Most High doctrine. 142:3.5 (1598.6) 3. El Shaddai. During these early days many of the Hebrews worshiped El Shaddai, the Egyptian concept of the God of heaven, which they learned about during their captivity in the land of the Nile. Long after the times of Melchizedek all three of these concepts of God became joined together to form the doctrine of the creator Deity, the Lord God of Israel. 142:3.6 (1598.7) 4. Elohim. From the times of Adam the teaching of the Paradise Trinity has persisted. Do you not recall how the Scriptures begin by asserting that “In the beginning the Gods created the heavens and the earth”? This indicates that when that record was made the Trinity concept of three Gods in one had found lodgment in the religion of our forebears. 142:3.7 (1598.8) 5. The Supreme Yahweh. By the times of Isaiah these beliefs about God had expanded into the concept of a Universal Creator who was simultaneously all-powerful and all-merciful. And this evolving and enlarging concept of God virtually supplanted all previous ideas of Deity in our fathers’ religion. 142:3.8 (1598.9) 6. The Father in heaven. And now do we know God as our Father in heaven. Our teaching provides a religion wherein the believer is a son of God. That is the good news of the gospel of the kingdom of heaven. Coexistent with the Father are the Son and the Spirit, and the revelation of the nature and ministry of these Paradise Deities will continue to enlarge and brighten throughout the endless ages of the eternal spiritual progression of the ascending sons of God. At all times and during all ages the true worship of any human being—as concerns individual spiritual progress—is recognized by the indwelling spirit as homage rendered to the Father in heaven. 142:3.9 (1599.1) Never before had the apostles been so shocked as they were upon hearing this recounting of the growth of the concept of God in the Jewish minds of previous generations; they were too bewildered to ask questions. As they sat before Jesus in silence, the Master continued: “And you would have known these truths had you read the Scriptures. Have you not read in Samuel where it says: ‘And the anger of the Lord was kindled against Israel, so much so that he moved David against them, saying, go number Israel and Judah’? And this was not strange because in the days of Samuel the children of Abraham really believed that Yahweh created both good and evil. But when a later writer narrated these events, subsequent to the enlargement of the Jewish concept of the nature of God, he did not dare attribute evil to Yahweh; therefore he said: ‘And Satan stood up against Israel and provoked David to number Israel.’ Cannot you discern that such records in the Scriptures clearly show how the concept of the nature of God continued to grow from one generation to another? 142:3.10 (1599.2) “Again should you have discerned the growth of the understanding of divine law in perfect keeping with these enlarging concepts of divinity. When the children of Israel came out of Egypt in the days before the enlarged revelation of Yahweh, they had ten commandments which served as their law right up to the times when they were encamped before Sinai. And these ten commandments were: 142:3.11 (1599.3) “1. You shall worship no other god, for the Lord is a jealous God. 142:3.12 (1599.4) “2. You shall not make molten gods. 142:3.13 (1599.5) “3. You shall not neglect to keep the feast of unleavened bread. 142:3.14 (1599.6) “4. Of all the males of men or cattle, the first-born are mine, says the Lord. 142:3.15 (1599.7) “5. Six days you may work, but on the seventh day you shall rest. 142:3.16 (1599.8) “6. You shall not fail to observe the feast of the first fruits and the feast of the ingathering at the end of the year. 142:3.17 (1599.9) “7. You shall not offer the blood of any sacrifice with leavened bread. 142:3.18 (1599.10) “8. The sacrifice of the feast of the Passover shall not be left until morning. 142:3.19 (1599.11) “9. The first of the first fruits of the ground you shall bring to the house of the Lord your God. 142:3.20 (1599.12) “10. You shall not seethe a kid in its mother’s milk. 142:3.21 (1599.13) “And then, amidst the thunders and lightnings of Sinai, Moses gave them the new ten commandments, which you will all allow are more worthy utterances to accompany the enlarging Yahweh concepts of Deity. And did you never take notice of these commandments as twice recorded in the Scriptures, that in the first case deliverance from Egypt is assigned as the reason for Sabbath keeping, while in a later record the advancing religious beliefs of our forefathers demanded that this be changed to the recognition of the fact of creation as the reason for Sabbath observance? * 142:3.22 (1599.14) “And then will you remember that once again—in the greater spiritual enlightenment of Isaiah’s day—these ten negative commandments were changed into the great and positive law of love, the injunction to love God supremely and your neighbor as yourself. And it is this supreme law of love for God and for man that I also declare to you as constituting the whole duty of man.” 142:3.23 (1600.1) And when he had finished speaking, no man asked him a question. They went, each one to his sleep. 4. Flavius and Greek Culture 142:4.1 (1600.2) Flavius, the Greek Jew, was a proselyte of the gate, having been neither circumcised nor baptized; and since he was a great lover of the beautiful in art and sculpture, the house which he occupied when sojourning in Jerusalem was a beautiful edifice. This home was exquisitely adorned with priceless treasures which he had gathered up here and there on his world travels. When he first thought of inviting Jesus to his home, he feared that the Master might take offense at the sight of these so-called images. But Flavius was agreeably surprised when Jesus entered the home that, instead of rebuking him for having these supposedly idolatrous objects scattered about the house, he manifested great interest in the entire collection and asked many appreciative questions about each object as Flavius escorted him from room to room, showing him all of his favorite statues. 142:4.2 (1600.3) The Master saw that his host was bewildered at his friendly attitude toward art; therefore, when they had finished the survey of the entire collection, Jesus said: “Because you appreciate the beauty of things created by my Father and fashioned by the artistic hands of man, why should you expect to be rebuked? Because Moses onetime sought to combat idolatry and the worship of false gods, why should all men frown upon the reproduction of grace and beauty? I say to you, Flavius, Moses’ children have misunderstood him, and now do they make false gods of even his prohibitions of images and the likeness of things in heaven and on earth. But even if Moses taught such restrictions to the darkened minds of those days, what has that to do with this day when the Father in heaven is revealed as the universal Spirit Ruler over all? And, Flavius, I declare that in the coming kingdom they shall no longer teach, ‘Do not worship this and do not worship that’; no longer shall they concern themselves with commands to refrain from this and take care not to do that, but rather shall all be concerned with one supreme duty. And this duty of man is expressed in two great privileges: sincere worship of the infinite Creator, the Paradise Father, and loving service bestowed upon one’s fellow men. If you love your neighbor as you love yourself, you really know that you are a son of God. 142:4.3 (1600.4) “In an age when my Father was not well understood, Moses was justified in his attempts to withstand idolatry, but in the coming age the Father will have been revealed in the life of the Son; and this new revelation of God will make it forever unnecessary to confuse the Creator Father with idols of stone or images of gold and silver. Henceforth, intelligent men may enjoy the treasures of art without confusing such material appreciation of beauty with the worship and service of the Father in Paradise, the God of all things and all beings.” 142:4.4 (1600.5) Flavius believed all that Jesus taught him. The next day he went to Bethany beyond the Jordan and was baptized by the disciples of John. And this he did because the apostles of Jesus did not yet baptize believers. When Flavius returned to Jerusalem, he made a great feast for Jesus and invited sixty of his friends. And many of these guests also became believers in the message of the coming kingdom. 5. The Discourse on Assurance 142:5.1 (1601.1) One of the great sermons which Jesus preached in the temple this Passover week was in answer to a question asked by one of his hearers, a man from Damascus. This man asked Jesus: “But, Rabbi, how shall we know of a certainty that you are sent by God, and that we may truly enter into this kingdom which you and your disciples declare is near at hand?” And Jesus answered: 142:5.2 (1601.2) “As to my message and the teaching of my disciples, you should judge them by their fruits. If we proclaim to you the truths of the spirit, the spirit will witness in your hearts that our message is genuine. Concerning the kingdom and your assurance of acceptance by the heavenly Father, let me ask what father among you who is a worthy and kindhearted father would keep his son in anxiety or suspense regarding his status in the family or his place of security in the affections of his father’s heart? Do you earth fathers take pleasure in torturing your children with uncertainty about their place of abiding love in your human hearts? Neither does your Father in heaven leave his faith children of the spirit in doubtful uncertainty as to their position in the kingdom. If you receive God as your Father, then indeed and in truth are you the sons of God. And if you are sons, then are you secure in the position and standing of all that concerns eternal and divine sonship. If you believe my words, you thereby believe in Him who sent me, and by thus believing in the Father, you have made your status in heavenly citizenship sure. If you do the will of the Father in heaven, you shall never fail in the attainment of the eternal life of progress in the divine kingdom. 142:5.3 (1601.3) “The Supreme Spirit shall bear witness with your spirits that you are truly the children of God. And if you are the sons of God, then have you been born of the spirit of God; and whosoever has been born of the spirit has in himself the power to overcome all doubt, and this is the victory that overcomes all uncertainty, even your faith. 142:5.4 (1601.4) “Said the Prophet Isaiah, speaking of these times: ‘When the spirit is poured upon us from on high, then shall the work of righteousness become peace, quietness, and assurance forever.’ And for all who truly believe this gospel, I will become surety for their reception into the eternal mercies and the everlasting life of my Father’s kingdom. You, then, who hear this message and believe this gospel of the kingdom are the sons of God, and you have life everlasting; and the evidence to all the world that you have been born of the spirit is that you sincerely love one another.” 142:5.5 (1601.5) The throng of listeners remained many hours with Jesus, asking him questions and listening attentively to his comforting answers. Even the apostles were emboldened by Jesus’ teaching to preach the gospel of the kingdom with more power and assurance. This experience at Jerusalem was a great inspiration to the twelve. It was their first contact with such enormous crowds, and they learned many valuable lessons which proved of great assistance in their later work. 6. The Visit with Nicodemus 142:6.1 (1601.6) One evening at the home of Flavius there came to see Jesus one Nicodemus, a wealthy and elderly member of the Jewish Sanhedrin. He had heard much about the teachings of this Galilean, and so he went one afternoon to hear him as he taught in the temple courts. He would have gone often to hear Jesus teach, but he feared to be seen by the people in attendance upon his teaching, for already were the rulers of the Jews so at variance with Jesus that no member of the Sanhedrin would want to be identified in any open manner with him. Accordingly, Nicodemus had arranged with Andrew to see Jesus privately and after nightfall on this particular evening. Peter, James, and John were in Flavius’s garden when the interview began, but later they all went into the house where the discourse continued. 142:6.2 (1602.1) In receiving Nicodemus, Jesus showed no particular deference; in talking with him, there was no compromise or undue persuasiveness. The Master made no attempt to repulse his secretive caller, nor did he employ sarcasm. In all his dealings with the distinguished visitor, Jesus was calm, earnest, and dignified. Nicodemus was not an official delegate of the Sanhedrin; he came to see Jesus wholly because of his personal and sincere interest in the Master’s teachings. 142:6.3 (1602.2) Upon being presented by Flavius, Nicodemus said: “Rabbi, we know that you are a teacher sent by God, for no mere man could so teach unless God were with him. And I am desirous of knowing more about your teachings regarding the coming kingdom.” 142:6.4 (1602.3) Jesus answered Nicodemus: “Verily, verily, I say to you, Nicodemus, except a man be born from above, he cannot see the kingdom of God.” Then replied Nicodemus: “But how can a man be born again when he is old? He cannot enter a second time into his mother’s womb to be born.” 142:6.5 (1602.4) Jesus said: “Nevertheless, I declare to you, except a man be born of the spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh, and that which is born of the spirit is spirit. But you should not marvel that I said you must be born from above. When the wind blows, you hear the rustle of the leaves, but you do not see the wind—whence it comes or whither it goes—and so it is with everyone born of the spirit. With the eyes of the flesh you can behold the manifestations of the spirit, but you cannot actually discern the spirit.” 142:6.6 (1602.5) Nicodemus replied: “But I do not understand—how can that be?” Said Jesus: “Can it be that you are a teacher in Israel and yet ignorant of all this? It becomes, then, the duty of those who know about the realities of the spirit to reveal these things to those who discern only the manifestations of the material world. But will you believe us if we tell you of the heavenly truths? Do you have the courage, Nicodemus, to believe in one who has descended from heaven, even the Son of Man?” 142:6.7 (1602.6) And Nicodemus said: “But how can I begin to lay hold upon this spirit which is to remake me in preparation for entering into the kingdom?” Jesus answered: “Already does the spirit of the Father in heaven indwell you. If you would be led by this spirit from above, very soon would you begin to see with the eyes of the spirit, and then by the wholehearted choice of spirit guidance would you be born of the spirit since your only purpose in living would be to do the will of your Father who is in heaven. And so finding yourself born of the spirit and happily in the kingdom of God, you would begin to bear in your daily life the abundant fruits of the spirit.” 142:6.8 (1602.7) Nicodemus was thoroughly sincere. He was deeply impressed but went away bewildered. Nicodemus was accomplished in self-development, in self-restraint, and even in high moral qualities. He was refined, egoistic, and altruistic; but he did not know how to submit his will to the will of the divine Father as a little child is willing to submit to the guidance and leading of a wise and loving earthly father, thereby becoming in reality a son of God, a progressive heir of the eternal kingdom. 142:6.9 (1603.1) But Nicodemus did summon faith enough to lay hold of the kingdom. He faintly protested when his colleagues of the Sanhedrin sought to condemn Jesus without a hearing; and with Joseph of Arimathea, he later boldly acknowledged his faith and claimed the body of Jesus, even when most of the disciples had fled in fear from the scenes of their Master’s final suffering and death. 7. The Lesson on the Family 142:7.1 (1603.2) After the busy period of teaching and personal work of Passover week in Jerusalem, Jesus spent the next Wednesday at Bethany with his apostles, resting. That afternoon, Thomas asked a question which elicited a long and instructive answer. Said Thomas: “Master, on the day we were set apart as ambassadors of the kingdom, you told us many things, instructed us regarding our personal mode of life, but what shall we teach the multitude? How are these people to live after the kingdom more fully comes? Shall your disciples own slaves? Shall your believers court poverty and shun property? Shall mercy alone prevail so that we shall have no more law and justice?” Jesus and the twelve spent all afternoon and all that evening, after supper, discussing Thomas’s questions. For the purposes of this record we present the following summary of the Master’s instruction: 142:7.2 (1603.3) Jesus sought first to make plain to his apostles that he himself was on earth living a unique life in the flesh, and that they, the twelve, had been called to participate in this bestowal experience of the Son of Man; and as such coworkers, they, too, must share in many of the special restrictions and obligations of the entire bestowal experience. There was a veiled intimation that the Son of Man was the only person who had ever lived on earth who could simultaneously see into the very heart of God and into the very depths of man’s soul. 142:7.3 (1603.4) Very plainly Jesus explained that the kingdom of heaven was an evolutionary experience, beginning here on earth and progressing up through successive life stations to Paradise. In the course of the evening he definitely stated that at some future stage of kingdom development he would revisit this world in spiritual power and divine glory. 142:7.4 (1603.5) He next explained that the “kingdom idea” was not the best way to illustrate man’s relation to God; that he employed such figures of speech because the Jewish people were expecting the kingdom, and because John had preached in terms of the coming kingdom. Jesus said: “The people of another age will better understand the gospel of the kingdom when it is presented in terms expressive of the family relationship—when man understands religion as the teaching of the fatherhood of God and the brotherhood of man, sonship with God.” Then the Master discoursed at some length on the earthly family as an illustration of the heavenly family, restating the two fundamental laws of living: the first commandment of love for the father, the head of the family, and the second commandment of mutual love among the children, to love your brother as yourself. And then he explained that such a quality of brotherly affection would invariably manifest itself in unselfish and loving social service. 142:7.5 (1603.6) Following that, came the memorable discussion of the fundamental characteristics of family life and their application to the relationship existing between God and man. Jesus stated that a true family is founded on the following seven facts: 142:7.6 (1604.1) 1. The fact of existence. The relationships of nature and the phenomena of mortal likenesses are bound up in the family: Children inherit certain parental traits. The children take origin in the parents; personality existence depends on the act of the parent. The relationship of father and child is inherent in all nature and pervades all living existences. 142:7.7 (1604.2) 2. Security and pleasure. True fathers take great pleasure in providing for the needs of their children. Many fathers are not content with supplying the mere wants of their children but enjoy making provision for their pleasures also. 142:7.8 (1604.3) 3. Education and training. Wise fathers carefully plan for the education and adequate training of their sons and daughters. When young they are prepared for the greater responsibilities of later life. 142:7.9 (1604.4) 4. Discipline and restraint. Farseeing fathers also make provision for the necessary discipline, guidance, correction, and sometimes restraint of their young and immature offspring. 142:7.10 (1604.5) 5. Companionship and loyalty. The affectionate father holds intimate and loving intercourse with his children. Always is his ear open to their petitions; he is ever ready to share their hardships and assist them over their difficulties. The father is supremely interested in the progressive welfare of his progeny. 142:7.11 (1604.6) 6. Love and mercy. A compassionate father is freely forgiving; fathers do not hold vengeful memories against their children. Fathers are not like judges, enemies, or creditors. Real families are built upon tolerance, patience, and forgiveness. 142:7.12 (1604.7) 7. Provision for the future. Temporal fathers like to leave an inheritance for their sons. The family continues from one generation to another. Death only ends one generation to mark the beginning of another. Death terminates an individual life but not necessarily the family. 142:7.13 (1604.8) For hours the Master discussed the application of these features of family life to the relations of man, the earth child, to God, the Paradise Father. And this was his conclusion: “This entire relationship of a son to the Father, I know in perfection, for all that you must attain of sonship in the eternal future I have now already attained. The Son of Man is prepared to ascend to the right hand of the Father, so that in me is the way now open still wider for all of you to see God and, ere you have finished the glorious progression, to become perfect, even as your Father in heaven is perfect.” 142:7.14 (1604.9) When the apostles heard these startling words, they recalled the pronouncements which John made at the time of Jesus’ baptism, and they also vividly recalled this experience in connection with their preaching and teaching subsequent to the Master’s death and resurrection. 142:7.15 (1604.10) Jesus is a divine Son, one in the Universal Father’s full confidence. He had been with the Father and comprehended him fully. He had now lived his earth life to the full satisfaction of the Father, and this incarnation in the flesh had enabled him fully to comprehend man. Jesus was the perfection of man; he had attained just such perfection as all true believers are destined to attain in him and through him. Jesus revealed a God of perfection to man and presented in himself the perfected son of the realms to God. 142:7.16 (1605.1) Although Jesus discoursed for several hours, Thomas was not yet satisfied, for he said: “But, Master, we do not find that the Father in heaven always deals kindly and mercifully with us. Many times we grievously suffer on earth, and not always are our prayers answered. Where do we fail to grasp the meaning of your teaching?” 142:7.17 (1605.2) Jesus replied: “Thomas, Thomas, how long before you will acquire the ability to listen with the ear of the spirit? How long will it be before you discern that this kingdom is a spiritual kingdom, and that my Father is also a spiritual being? Do you not understand that I am teaching you as spiritual children in the spirit family of heaven, of which the fatherhead is an infinite and eternal spirit? Will you not allow me to use the earth family as an illustration of divine relationships without so literally applying my teaching to material affairs? In your minds cannot you separate the spiritual realities of the kingdom from the material, social, economic, and political problems of the age? When I speak the language of the spirit, why do you insist on translating my meaning into the language of the flesh just because I presume to employ commonplace and literal relationships for purposes of illustration? My children, I implore that you cease to apply the teaching of the kingdom of the spirit to the sordid affairs of slavery, poverty, houses, and lands, and to the material problems of human equity and justice. These temporal matters are the concern of the men of this world, and while in a way they affect all men, you have been called to represent me in the world, even as I represent my Father. You are spiritual ambassadors of a spiritual kingdom, special representatives of the spirit Father. By this time it should be possible for me to instruct you as full-grown men of the spirit

This week's podcast explores what it takes to cultivate authentic self confidence. Authentic self confidence is something that arises when we learn to fully trust ourselves, our abilities, and our ability to learn and grow accordingly. When we live life from an ego-based construct, we will always be hyper-critical of ourselves. For when we function primarily from the egoic mind we will continually feel inadequate and with that feeling comes the almost neurotic focus on self improvement and ways in which we need to be 'better' before we can feel genuinely confident. When we choose to live life from our heart/love based construct our attitude becomes focused on gratitude for what we have and the life force that dwells within us. From that gratitude we find self worth which naturally translates as self confidence. Self confidence that is based in self love and a strong sense of self worth is the type of confidence that cannot be robbed from us. When we have self worth we realize that the opinions of others do not make or break us, but rather can become fuel for the fire of our motivatoin to shine our light out into the world without needing other's validation. "The Supreme Spirit in the body is said to be the one who is the Witness and the Approver, the Supported and the Enjoyed, and who is the Sovereign Lord and the Highest Self."- Bhagavad Gita The special outro music at the end of the podcast is called 'Trust' (feat. Mitch Brady) and is produced by DJ Karishtan. It is available for download via iTunes and Spotify.

The Second Chapter, in the Upanishad of the Shreemad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Science of Yog, is the Dialogue between Krishn and Arjun, entitled: “Karm-Jigyasa,’’ or “Curiosity About Action.’’ #Krishna #Mahabharata #Yoga #Meditation

The First Chapter, in the Upanishad of the Shreemad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Science of Yog, is the Dialogue between Krishn and Arjun, entitled: “Sanshay Vishad Yog’’, or ‘‘The Yog of Irresolution and Grief’’. #Krishna #Mahabharata #Yoga #Meditation

The Third Chapter, in the Upanishad of Shreemad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Science of Yog, is the Dialogue between Krishn and Arjun, entitled: “Shatru Vinash-Prerna’’ or ‘‘Urging the enemy’s destruction’’. #Krishna #Mahabharata #Yoga #Meditation

The Eighteenth Chapter, in the Upanishad of Shreemad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Science of Yog, is the Dialogue between Krishn and Arjun, entitled : “Sanyas Yog” or ‘‘The Yog of Renunciation’’. #Krishna #Mahabharata #Yoga #Meditation

The Eighth Chapter, in the Upanishad of the Shreemad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Discipline of Yog, is the Dialogue between Krishn and Arjun, entitled “Akshar Brahm Yog”, or “Yog with the Imperishable God.” #Krishna #Mahabharata #Yoga #Meditation

The Fourth Chapter, in the Upanishad of the Shreemad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Science of Yog, is the Dialogue between Krishn and Arjun, entitled: “Yagya Karma-Spashtikaran” or ‘‘Elucidation of the Deed of Yagya’’. #Krishna #Mahabharata #Yoga #Meditation

The Tenth Chapter, in the Upanishad of the Shrimad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Discipline of Yog, is the Dialogue between Krishn and Arjun, entitled : “Vibhooti Varnan” or ‘‘An Account of God’s Glory’’. #Krishna #Mahabharata #Yoga #Meditation

The Seventh Chapter, in the Upanishad of the Shreemad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Discipline of Yog, is the Dialogue between Krishn and Arjun, entitled: “Samagr Gyan’’, or ‘‘Immaculate Knowledge’’. #Krishna #Mahabharata #Yoga #Meditation

The Eleventh Chapter, in the Upanishad of the Shreemad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Discipline of Yog, is the Dialogue between Krishn and Arjun, entitled : “Vishwroop Darshan Yog’’ or ‘‘Revelation of the Omnipresent’’. #Krishna #Mahabharata #Yoga #Meditation

The Thirteenth Chapter, in the Upanishad of the Shreemad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Science of Yog, is the Dialogue between Krishn and Arjun, entitled : “Kshetr-Kshetragya Vibhag Yog’’ or ‘‘The Sphere of Action and its knower.’’ #Krishna #Mahabharata #Yoga #Meditation

The Fourteenth Chapter, in the Upanishad of the Shreemad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Discipline of Yog, is the Dialogue between Krishn and Arjun, entitled : “Guntraya Vibhag Yog” or ‘‘Division of the Three Properties’’. #Krishna #Mahabharata #Yoga #Meditation

The Fifteenth Chapter, in the Upanishad of the Shreemad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Discipline of Yog, is the Dialogue between Krishn and Arjun, entitled : “Purushottam Yog’’ or ‘‘The Yog of the Supreme Being’’. #Krishna #Mahabharata #Yoga #Meditation

The Sixteenth Chapter, in the Upanishad of the Shreemad Bhagwad Geeta, on the Knowledge of Supreme Spirit, the Science of Yog, is the Dialogue between Krishn and Arjun, entitled : “Daivasur Sampad-Vibhag Yog” or ‘‘The Yog of Telling the Divine from the Demoniacal.’’ #Krishna #Mahabharata #Yoga #Meditation

The Seventeenth Chapter, in the Upanishad of Shreemad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Science of Yog, is the Dialogue between Krishn and Arjun entitled : ‘‘OM Tatsat Shraddhatya Vibhag Yog’’ or ‘‘The Yog of Three Fold Faith’’. #Krishna #Mahabharata #Yoga #Meditation

The Sixth Chapter in the Upanishad of the Shreemad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Science of Yog, is the Dialogue between Krishn and Arjun, entitled: “Abhyas Yog” or “The Yog of Meditation.” #Krishna #Mahabharata #Yoga #Meditation

The Fifth Chapter in the Upanishad of the Shreemad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Science of Yog, is the Dialogue between Krishn and Arjun, entitled : ‘‘Yagya Bhokta Mahapurushasth Maheshwarah”, or ‘‘The Supreme God- Enjoyer of Yagya’’. #Krishna #Mahabharata #Yoga #Meditation

The Ninth Chapter, in the Upanishad of the Shreemad Bhagwad Geeta, on the knowledge of the Supreme Spirit, the Science of Yog, is the Dialogue between Krishn and Arjun, entitled : “Rajvidya Jagriti” or ‘‘Stirring to Spiritual Enlightenment’’. #Krishna #Mahabharata #Yoga #Meditation

The Twelfth Chapter, in the Upanishad of the Shreemad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Discipline of Yog, is the Dialogue between Krishn and Arjun, entitled: “Bhakti Yog’’ or ‘‘The Yog of Devotion’’. #Krishna #Mahabharata #Yoga #Meditation

The Tenth Chapter, in the Upanishad of the Shrimad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Discipline of Yog, is the Dialogue between Krishn and Arjun, entitled : “Vibhooti Varnan” or ‘‘An Account of God’s Glory’’. #Krishna #Mahabharata #Yoga #Meditation

The Second Chapter, in the Upanishad of the Shreemad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Science of Yog, is the Dialogue between Krishn and Arjun, entitled: “Karm-Jigyasa,’’ or “Curiosity About Action.’’ #Krishna #Mahabharata #Yoga #Meditation

The Third Chapter, in the Upanishad of Shreemad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Science of Yog, is the Dialogue between Krishn and Arjun, entitled: “Shatru Vinash-Prerna’’ or ‘‘Urging the enemy’s destruction’’. #Krishna #Mahabharata #Yoga #Meditation

The Eighth Chapter, in the Upanishad of the Shreemad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Discipline of Yog, is the Dialogue between Krishn and Arjun, entitled “Akshar Brahm Yog”, or “Yog with the Imperishable God.” #Krishna #Mahabharata #Yoga #Meditation

The Ninth Chapter, in the Upanishad of the Shreemad Bhagwad Geeta, on the knowledge of the Supreme Spirit, the Science of Yog, is the Dialogue between Krishn and Arjun, entitled : “Rajvidya Jagriti” or ‘‘Stirring to Spiritual Enlightenment’’. #Krishna #Mahabharata #Yoga #Meditation

The Fourteenth Chapter, in the Upanishad of the Shreemad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Discipline of Yog, is the Dialogue between Krishn and Arjun, entitled : “Guntraya Vibhag Yog” or ‘‘Division of the Three Properties’’. #Krishna #Mahabharata #Yoga #Meditation

The Eleventh Chapter, in the Upanishad of the Shreemad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Discipline of Yog, is the Dialogue between Krishn and Arjun, entitled : “Vishwroop Darshan Yog’’ or ‘‘Revelation of the Omnipresent’’. #Krishna #Mahabharata #Yoga #Meditation

The Seventh Chapter, in the Upanishad of the Shreemad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Discipline of Yog, is the Dialogue between Krishn and Arjun, entitled: “Samagr Gyan’’, or ‘‘Immaculate Knowledge’’. #Krishna #Mahabharata #Yoga #Meditation

The Eighth Chapter, in the Upanishad of the Shreemad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Discipline of Yog, is the Dialogue between Krishn and Arjun, entitled “Akshar Brahm Yog”, or “Yog with the Imperishable God.” #Krishna #Mahabharata #Yoga #Meditation

The Eleventh Chapter, in the Upanishad of the Shreemad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Discipline of Yog, is the Dialogue between Krishn and Arjun, entitled : “Vishwroop Darshan Yog’’ or ‘‘Revelation of the Omnipresent’’. #Krishna #Mahabharata #Yoga #Meditation

The Thirteenth Chapter, in the Upanishad of the Shreemad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Science of Yog, is the Dialogue between Krishn and Arjun, entitled : “Kshetr-Kshetragya Vibhag Yog’’ or ‘‘The Sphere of Action and its knower.’’ #Krishna #Mahabharata #Yoga #Meditation

The Fifteenth Chapter, in the Upanishad of the Shreemad Bhagwad Geeta, on the Knowledge of the Supreme Spirit, the Discipline of Yog, is the Dialogue between Krishn and Arjun, entitled : “Purushottam Yog’’ or ‘‘The Yog of the Supreme Being’’. #Krishna #Mahabharata #Yoga #Meditation

The Sixteenth Chapter, in the Upanishad of the Shreemad Bhagwad Geeta, on the Knowledge of Supreme Spirit, the Science of Yog, is the Dialogue between Krishn and Arjun, entitled : “Daivasur Sampad-Vibhag Yog” or ‘‘The Yog of Telling the Divine from the Demoniacal.’’ #Krishna #Mahabharata #Yoga #Meditation