Channeled Perspectives — 'Yada' Advises About Overcoming Fear and 'Ramtha' Recalls His Old Teacher

At left is the portrait of Yada made by his channeler Mark Probert (1907-1969) and at right is art showing 'Ramtha,' the contemporary channeled entity who speaks during trance intervals through JZ Knight.

 

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Excerpts from a 1968 Mark Probert channeling session
 

These excerpts and many recently quoted from transcripts of Mark Probert channeling sessions are from eight books with nine lecture transcripts in each.  The transcripts also were printed in a magazine entitled Circle of Light Quarterly between 1978-85.  The transcribing was completed by "people who honored and loved these teachings," including Michelle Hall of Santa Cruz, California.  Her organization was named Teachers of Light with a now-defunct website, teachers-of-light.com.
 

 

Grok 3 rendering of 'Yada' whose 'Yuga' civilization 500,000 years was in the Himalaya mountains

Yada:

 

In the beginning most of us coming here into the physical world are so frustrated, so uncertain of our position here, that we are bound around with constant fear.  Fear is certainly not an easy thing to conquer.  It comes to us naturally, at birth.  The very act of moving from a comfortable position to an unknown position produces fear in us.

 

A man living in the astral world, who is to be born again soon, is very much like a man living in the physical world — who is about to be born into the astral world.  Fear.  Always coming and going.  It is [of] the unknown.

 

In order to get into other states of consciousness than the one we are in, necessitates our shifting our sense of awareness from where we are, to where we are going.  This in itself is a dreadful moment, for the one who is to be born on either side of the veil.  It is because we have in us a not knowing of what we will encounter in the shifting.

 

Could we be made unafraid of the change, it would be no more than moving from one dream state to another; a going to sleep one night and waking up in the morning.  Few of us are conditioned to know this, to be aware of this, so we work up more phobias, anxieties and many feelings of guilt.  We become afraid to let go of the dream we are in, for the dream we are about to be in.  

 
This does not happen when we go to sleep at night.  However, there are some people who are so fearful of dying, that they are afraid to go to sleep at night.  And when they do, they fall into an exhausted state — a spasmodic state of sleep.

Most of the time in these states we produce for ourselves nightmares.  Our dreams are disconnected and rambling with little purpose and reason for them.  This sort of thing happens in the death state also.  Going through our postmortem state, our fears may turn this experience into a living nightmare.

All religious conditioning we get, becomes one of intense guilt.  So we are really not ready to 'meet our maker,' which, in most cases, we are taught to believe has a feeling of hate for us and almost certainly will send us to hell.  I wonder how much discomfort we would get by going to hell than the hell we are in and make for ourselves and is made for us before we die.  Wherever you hear the stories of haunting it is always certain that the haunters are evil spirits, emissaries of the devil, who have come to get you or punish you.  Perhaps you failed to be a good Christian.  So your God, your Christian God is heinous beyond words.  That is what is being taught.

 
Now going to heaven is not entirely consoling either.  It is a cold place and indifferent in human needs.  The fairy stories about it are not even good for children.  It is a story of horror.  Can you think of anything more terrible than to be listening to constant singing by people who are unable to hold a note?  Could there be anything more terrifying than listening to that throughout eternity, realizing how long eternity really is?

 
Man is a doer.  All living things are doers.  Stop someone and something from doing whatever is natural to them — and they will die.

Give someone work that they do not understand or have no interest in — and they die.  Perhaps only the very limited mind, very limited intelligence can stand monotony for very long without losing their mind.

If you are really looking for heaven — look for something to do.

Have something to occupy your moments of life, whether it is in this world or the next one.  The world would be far better to set one to hard labor than to set them to do nothing.  'Nothing' is the most terrifying punishment the human can imagine.

Those who understand the Inner Teachings — sometimes known as Yogis, and by other names, spend weeks, months and even years in what looks like idleness — doing nothing.  But they are in the greatest form of activity which one thinking human could occupy himself with.  It is called mental activity.  They are not tied.  They know the free-ness of space and time.  They roam the boundaries.  They do many things to help those on earth and in other planes of consciousness who need their help, so that after they lose their physical body, if they are still in the physical world, they go on doing that kind of work, mental to help their fellow man.

 

May I give an example?  I have had . . . 500,000 years of self-awareness.  Not just consciousness, but self-awareness of self-being.

 

When people ask me: "What do you do?"  All I can say to them is "Much work."  Where I describe my work in detail I would never have time to do anything else.  I know the boundlessness of man's consciousness.  So I know the boundless nature of the universe.  So I go where I am most needed at a particular time.  It is my concern merely with other beings, or it is more true to say, my concern is for me to do, to be active.

 

There is something in the Inner Teachings called "The Great Selfishness."

 

We must all have this in order to be intelligent givers.  This means we have to do our work first before we can do anything for others.

 

Or we won't have anything to give.  So concern yourself first with educating yourself.  The more you can do this the more you will have to share with others, thereby giving you more activity, much more to do.

 

 

You should have schools in your world — to educate children to be responsible to themselves for what they do.

 

If that could be possible there would be far less crime in your world.  You are responsible.  No one else but you.  You are responsible.  Think about what you are doing.  Think about it or you are acting like a robot — mechanically.

 

There are vast numbers of highly educated people who are holding our best positions in your social system who have become alcoholics and drug addicts for the simple reason that they do not feel secure in the position they hold.  They are under fear constantly that they are going to lose their position.  So they run into drugs and alcohol . . . Young people today are making drug addicts out of themselves without realizing why.  What is putting them on this kind of run?  A sense of insecurity.  What is making billions of dollars a year on the most poisonous of weeds, called tobacco?  Why?  Guilt, fear, shame, anxiety and insecurity.  [about] 'What to do with myself.'

Your psychiatrists are making millions of dollars a year from people who suffer from these terrible, terrifying complexes, while they themselves are suffering the same way.  Psychiatrists, psychologists, neurologists, all of them.  The medical doctors — men you would expect you could depend on. 

 

 
The human individual by himself is an extremely complex entity with many powers, few of which he knows or understands at all.

In many ways that is a blessing.  When we are educated to act intelligently, then we are at any moment ready to depart from the physical world, leaving no harm for anyone behind us, and producing none in the world we are to enter into.  Without education, one is like a child given dynamite.  There are schools to teach children, taken from irresponsible adults and helped to become humans.  We are not this by ourselves.

 

  

Excerpt from the Ramtha transcript anthology book The Mystery of Love (1996)

Blogger's note:  As previously mentioned — My introduction to Ramtha channeled by JZ Knight was the short book published in 1996 The Mystery of Love.

 

Grok 3 artwork of 'Ramtha' and the old teacher who befriended him in Atlatia 35,000 years ago.

 

Ramtha:

 

My old teacher with the bushy eyebrows was perhaps — outside of my mother, my sister, and my brother who had been lost to a satrap [ruler] — outside of them, this unique entity was perhaps, in reflection in my life, the first entity ever to teach me about love.  And I say that because as a young, gregarious, powerful young man, possessed with an opinion, an idea and a hatred, I had the unique ability of being a fearless entity.  So because I had no fear, I never manifested a situation quite horrible enough that would induce me to be afraid of my own dream.

But when I laid siege to a beautiful settlement, beautiful settlement, it was a place of high culture, as it was termed, a place to where it was far from what would be called the city.  It was a province of sorts to where those esteemed entities in those times lived in beautiful, white hovels, mostly carved out of living marble.  And they would set upon small hillocks and would have that which is termed beautiful private gardens.  And on all of these the view was astounding, particularly if one could look at it in the format of the changing sky in those particular times, and how the color white as a marble reflects all of the hues of the marvelous sun from their view.  You could look at this place from a distance and it would be like a soap bubble.  You know when you see a rainbow in a soap bubble and it starts to move around?  This particular province's hovels reflected the changing lights in the sky just like that.  And if you passed by, you would hear flutes and lyres and the hushed voices of poetic talking; sometimes you could catch a word.  And you would hear laughter.  You would smell the smells of hibiscus and jasmine, particularly at night.  You would see that which is termed the movement of a gentle breeze through trees that, even at this time no longer live, with the colors of scarlet and white, blue and silver, gold, ash and amber.  In such a place, truly, one would say alas, this is the ideal for anyone to live.  And the land was pleasant, the workers were pleasant, the fields were bountiful in their harvest and it seemed as if life in this particular place had reached an epic of peace and tranquility and, most certainly, artistic beauty.

It was on such a place, after Onai, that I marched a hoard of barbaric people.  We destroyed and razed the place to the ground; burned everything.  And after I had vanquished the beauty of the scene — because these people represented to me quiet tyrants who had reached a level of society in which, although they were the performers and the mediators of culture, they represented the highest of culture, therefore esteemed tyrants — I found it a great pleasing inside of my soul to have destroyed their dreams in which I had perceived they had gotten off of the backs of my people, my poor wretched, soulless people.

And there was a particularly beautiful hovel.  Although it was not necessarily large, it was beautiful because of the way it was situated upon the land, setting upon the hill by itself.  It had vast orchards, great olive trees that were simply exquisite.  And though the fountains were by no means elaborate, they were simple and beautiful.  And the water talked and danced, and everyone seemed to work in this beautiful place in such an ease.  And for a moment I paused — but only for a moment.  And I went on and we obliterated it.

I felt a great and deep satisfaction, except for this last place.  Because, although it was in the same area, it seemed to be a little different than all the other places.  We had supposedly freed all the people who, I learned afterward, didn't want to be freed after all.  How do you tell people, "I have burned your orchards and ransacked your cattle, and I have broken down your hovels and I have freed the people that are working for you, and now you're free."  It is a lesson to understand that not everything you want everyone agrees with.

But we had gained a lot of people from this particular place and they weren't quite as barbaric as those that were gathered outside of Onai.  They weren't as reckless and they didn't act as animallike.  They weren't as needy.  But they came with us.

And just before we were ready to move on — you can imagine the smoke, sheep screaming and cows bellowing and dogs barking, people screaming, people crying; and I thought I had done a wonderful thing — there approached an aristocratic looking man.  And he was much smaller than I was but he walked with an air of dignity and nobility.  And he brought with him a cart.  And on the cart he had several earthen jars, simple, and simply adorned.  He walked up to me and he addressed me by my now-given name, the Terrible Ram.  "I am the Terrible Ram."

He sized me up, underneath those bushy eyebrows of beautiful ice blue eyes with a dancing light.   He spoke, "I have come to reckon that since you were able to so judiciously level our community, that rather than fight you, I would like to throw in with you. You need me."

"Need me?"  Have you ever said that to your children and watched their reply?  It was brackish.  I did not want him to tell me, in his aristocratic form, that I needed him because with one swoop of my sword I could cut him into so many small pieces for the jackals.

He readily admitted that and even bragged about my adeptness with such a large piece of equipment!  He said, "You need me.  I have brought along the finest wines of which I have been savoring for a very long time.  And if you want to look in that other cabinet, you will find that if you open its doors, though it looks crude on the outside, you will find a fine lemon wood chest on the inside, inlaid with mother of pearl.  Quite ornate.  I prized it amongst all my other possessions.  And if you ask me, I will give you the key to unlock its hinge and therein you will find many, many scrolls and tablets and books.  Now you would say, why should such an elaborate chest hold such a pile of garbage?  Because all that I have in this chest is the accumulation of my knowledge.  I am adept in mathematics, geometry.  I speak a variety of tongues.  I can interpret texts.  I can teach you the art of diplomacy.  I will teach you about geometric forms.  I will teach you about the stars that are now being visible in the heavens.  I can teach you about your antiquity.  I have much to offer.  Here's the key." 

"I do not know how to read."

"The more you need me!"
 
So I did not accept his key, for what would I be looking at?  What would I understand?  I only understood that this noble man had allowed me to destroy utterly his paradise — all without rebuking me, criticizing me, drawing a short sword against me.  He thought that I needed him.  So instead of holding back his talent, his knowledge, his support, he gave it to me, after I had taken everything he had.  I was impressed. 

He scurried back over to his cart and lifted out, with his bony arms, a jug of wine and brought it over to me and said, "Here.  Taste this."  And I did.  I drank it.

"Ah!  Where did you get such a fine, fine wine?"

"Well, you see, my dear Ram, that field that is burning over there . . ."

"Ah."

"And I dare say that what I have left would be considered a treasure."

"Yes, indeed, it will be a treasure."

"A gift to you."  And so I drank his wine.  And the more I drank his wine, the sweeter this little old man appeared to me; moreover, the more I began to regret my hasty move in burning down his vineyards!

He slapped me on the back and said, "It's yours.  Now when do we leave?"

"Straightaway."

He said, "I am in with you.  You need me."

"Yes, I need you."

So we left forever and ever the valley of Onai and forever a beautiful countryside with magnificent hovels that reflected the changing colors of the sky.  I didn't see my old teacher very much but, when I did, I never saw him look back.

When we left, many of his people looked back and looked at what they were leaving. It meant nothing to me.  But I must say that as I got older, I often thought about my teacher's vineyards and perhaps if there was one rude mistake I had made in my life, it had been my hasty judgment to destroy a part of a culture that I found in myself to be absolutely delicious.

So my old teacher gave me the first teaching about love.  And it marveled and yet troubled me.  Because although I had done this to his homeland, waiting for him to find an appropriate moment to strike back at me, I was always disappointed because he never did.  And instead of resenting me and hating me bitterly, he gave to me and he taught me,  an arrogant youth, though powerful.  

And do you know the way he taught me?  He would come to my hovel just before I got food, and he would bring me some of his wine.  He would sit me down and tell me stories while we drank his wine.  He was opening up my mind to possibilities.  And by the time my meal came, I was always so rosy that I had a glow of my own.  He was giving me an opportunity to learn.  And teach me, he did well.  He was the master at teaching.

And so it was that I looked forward to his company.  At first it was because of what he brought to me.  But after a while I got more to where I wanted to learn his placidness of nature, his remarkable mind that could decipher and understand the ways of nature, to be able to enlighten me so much further about my peoples beyond the cloud cover that covered most of the earth in those last days.  And he told me stories of things that I never knew and he challenged my mind and my temperament.  And he loved me so.  He taught me everything that he knew.

He never scolded me. Maybe he was afraid to, but he most certainly had the opportunity.  But rather what he did, he found in me a great being who had been abandoned and in that abandonment had taken its power and marched against tyranny.  He knew that that was the ending of an age.  And he knew I was the cause who was going to bring an end to that age.  And he saw wisely that his tutoring of me would be to tutor me in areas that would help bring about the change.

It is not to say that he didn't curse me.  I am certain he walked away from my tent many days pulling the rest of his gray hair out of his beard!  But if he did, he never showed it to me.  He knew he couldn't change my mind; he knew he could only expand it.

Well, my teacher gave to me love with an inordinate amount of patience, a patience that seemed to come from a very far place that I myself did not have nor did I possess.

And that is not to say either that I always liked what I learned, because I was prejudiced against most of my learning.  But slowly, through his temperament, his wonderful wine and his twinkling eyes, he induced and seduced me to accepting knowledge and growing.  He was in my life a force that did not take advantage of me but added to me.  He was a godly man.

And I remember the last day that I had with my old teacher.  He had taken out a very primitive skin, a map.  Now this was at the end of an era where technology was even more superb than it is today.  So instead of a refined text, it was an old skin.  And this old skin he laid out with wine and olives and cheese.  He had made this skin when he was a young man.  It contained a record about his travels and where he had gone. 

I asked him, "Why did you bother putting this on the hide of a goat?"

He replied, "Because it was not valuable.  It was the only possession that no one ever wanted.  It contains the story of my life."  And so we gazed at his map, the journey of his life: where he was born, what he learned, his travels, what he encountered.  And it was beautifully done, of course, in the true verse that only he himself could have kept.

And so at the end we drank the last bottle of wine and rolled up the skin.  With his hands shaking and his lips quivering, he gave it to me.  He said, "My dearest Ram, glorious teacher, companion and leader, I have given you my life.  Now live on and do with it in the vein in which I would have liked to have dreamt it to be."  And my old teacher walked out of my tent.  Word was sent to me later that he had passed peacefully in his sleep.  Well, how do you explain this?  Most men in the world are self-centered and arrogant and are concerned only with their own perversities; they are concerned with their own needs.  They collect things, people, attitudes.  Here was a man amongst men who, though he had all of the riches of the world, was still simple and maintained the true treasure of his own eloquence, and that was his love.  And he did indeed impress upon me that quality. 
 
 
Love is not about giving to people everything they want.  Love is not about physical seduction.  Love is not about enslavement.  And love doesn’t have anything to do with owning a person’s children.  It's something else . . . something that my old teacher possessed an enormous amount of.

 
How many times have you heard that God is love? . . . God is love.  What does that mean?  Well, it sort of puts a chill up your back, doesn't it, for somebody to say that God is love and then you read the ten commandments.  It's a little confusing, is it not? 

 
Well, we shall begin by defining something that poets and songwriters and text writers and coyotes howling at the moon have all tried to explain, and that is love.  God is love and we have to go back to see in the beginning how this began. 

God created that which is termed consciousness and said to it, "Go out and make of me whatever you want, without any conditions.  It's just that I’m so happy that you're here!  I’m so happy that I did this and you're there and I’m here and we're together!"  The act of doing this is love.

Now if God is love, masters, then God has been kept a very close secret for a very long time because the actions of love are not taking but giving.
                                
 
God's love and God called love is defined that God brought forth you into life.  It has given you life and has never taken it away from you, so if God is love then the secret of love is the act of giving without conditions.  Taking doesn't mean love.  Taking does not mean love; it's giving that means it.

 
Now, masters, your God flung you out into the earth plane and you’ve been creating, evolving for all this time.  You’re out here and you've switched from God to humanity now.  God becomes transcendental instead of personal.

 
If then God's secret is love, then how then do we interpret that secret in our own life?  I found it most profoundly with my teacher.  And what my teacher represented to me was what I had suppressed inside of myself, and that was the God within me.  My teacher recognized the opportunity to give to me.  And rather than running away and having me slay him, he gave to me.  He gave the rest of what he had left.  And that made him noble.

We're going to talk about love in the aspect of how do we cultivate it and why it is important.  If God is love, then God is a giver and not a taker.  I have heard this very recently many times.  Takers are not godlike. Givers are godlike because we are reenacting the divine principle inside of us.  I was a taker; I was ungodlike.  My teacher was the giver who was godlike and gave to me without any condition . . . Now love is the glue that holds everything together.

And here we have then to learn in a very difficult situation the magic of love and how it really is . . . I have ere for many years in your time told you that my great lover was the Unknown God and that is exactly what happened in my life.  My enlightenment came when I began to understand this after many long years.  Rather than follow my elder nature of destruction, I followed a gentler nature, something that was alien and foreign to me.  But in doing so I brought about a whole new civilized society before I left this plane.

 
Now when we can solve the mystery that God is love, it opens up for us a whole enlightenment.  If we understand this simple statement, then we will know that every time that we’ve simply given to someone without any condition, we have felt this emergence of a feeling . . . That feeling is love.
 
Furthermore when people fall in love they are actually falling into a giving situation to one another.  That is why it is so powerful and magnetic.  When people fall out of love it simply means that one is starting to take more and the other’s not giving any.  And pretty soon that sweet feeling of giving begins to deteriorate because the idea or the loftiness behind the relationship loses love to the act of taking.

 
God is enamored with the feeling of giving, of allowing his body or her body to be remolded into a new kingdom.  That feeling of giving is what God is.  And every teacher that ever graced this plane has endeavored to teach that to the rabble in the marketplace and to teach it in a form that is both noble and respected.

If we take then that all God is is love, we can see that by recreating this drawing of the Void contemplating itself and then creating Jacob's ladder all the way down to molecular mass, this has all been loved into being.

 
Now what about your children; who are they?  Well, they could have been your parents in another lifetime.

 
Children should be taught what it is to be able to give their most prized possession to someone else.  They should be taught that unless they understand that God is love, God will always and forever remain alienated from them.  So what is your job?  Your job is to give love to your children.  And in turn, the form of that love is teaching them to do the same thing.

 

The greatest gift we can give to anyone is our mind, our mind in the moment that we dedicate it wholly to another.  In the role of parents, the greatest parents will always be the ones that define clear boundaries for their children; in other words, teaching them respect and honor, setting goals for them, making certain they reach them.

 
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