DR. PEEBLES: The experience of skepticism is a—really!—a soul who's afraid to fall in Love, afraid to let passion overcome him and who almost desperately wants to stay in control of everything within him and around him — and skepticism becomes a brilliant, perhaps subtle technique to maintain that state of control.  So it's really not intellectual, it's really not an exercise of the intellect, it's really not even a state of disbelief; it's a desire, a plea, in times of desperation, to maintain control; and the fear of falling in love is one of losing control and then finding oneself alone again through rejection.  You understand.

DON: Yes, I do.  I would like to make note of the fact that there has recently been established in this country a professional organization of skeptics who have taken it upon themselves to shoot down the various phenomenal ideas and interests in the public mind.  Could we interpret this as being a mass defensive mechanism . . .

DR. PEEBLES: Yes, it is.  And really the numbers are very small.  The organizations around the world, religious and otherwise, who wish to understand and who do believe, are a thousandfold more numerous, and that's because the Truth lies therein.  The skeptic—again, however—is the lover — we love this organization.  Indeed, it has been somewhat through the inspiration of the spirit that they have organized themselves, and we support them in their work; for this will prove to themselves their own passion.  They will realize that they are not objective, but instead they have passionate points of view that they wish to maintain, and through their collective reinforcement they will become increasingly clear and honest about their own bias rather than demanding to isolate the bias of another. . . .

DR. PEEBLES: . . . The truth of the universe is that all things are one.  All things want to learn and thereby they expand.  As does the universe.  Yet all things are one with each other . . .

Mary-Margaret Moore spent her first 18 years growing up in Hawaii and the next 5 obtaining two degrees from Stanford University in California.  She is married and has four children.  She has been a seeker of clear awareness for many years, gaining clarity from the study of the Christian saints, Zen, the Sufis, Advaita, and most of all, the teachings of Ramana Maharshi.

I have often told you that this communication we share between us is an experiment in consciousness.  Certain energies on "our side of the Light" have begun and continued this understanding with the expectation and hope that parts of this so-called invisible reality could enter your world and increase your experience of the Grace of God-Consciousness.  We bring this idea forward in as many ways as we can, to let you know that the main component of consciousness is what you would call Grace, the Love of God, the total experience of acceptance from the God-Source.


There is a mutuality in this gift.  While we have given to you, please know that you have also given back.


Look back and think about the first time you heard these words and reflect upon where you are now and how you feel about yourself and your connection to God, and you will realize you are not the same.  And you will never be the same.  You are the forerunners of a new way of approaching consciousness.  This teaching has to be grounded and run through physical bodies.  It cannot just be thrown out into the ethers.  It hasn't happened before because you were not ready to listen, to suffer your doubts, or to allow this kind of experience to begin a process.  You weren't ready, and the moment enough of you were, the experiment began.

. . . All souls are in their external specially aggregated; yet there are no two alike.  One perceives very readily all the conditions that surround him and in which he seems to live, while another is very slow to perceive them.  One spirit hears that the way is open to return to earth, and straightway he comes back.  Another hears of it, but his ears are not attuned to the truth of the sound; he does not believe it.  It cannot appeal to him as a truth, and he does not come back for years — ages, perhaps.  All are differently made up in the external, yet in the internal the Bushman, the Hottentot, the Anglo-Saxon, are all the same.  Now, do not fancy that you are any better than the savage of the Western wilds, for you are not.  In essence they are one with you.

Q. If memory ever lives with us, may not it make the future life unpleasant or intolerable?

A. Yes, it certainly will, in many instances, make it exceedingly unpleasant.  The man who has defrauded his neighbor in any sense, who has practised the various kinds of injustice that are exhibited on the earth, who has committed errors against his own conscience — such a one cannot but expect to receive condemnation in consequence of remembering those acts in the spirit-world.  We carry with us all the lights and shades of our being here to the spirit-world, and if the shade preponderates, why, certainly, we cannot but be unhappy.  Now, then, see to it that you do not carry those things to the spirit-world that, when you remember, will cause you regret.  For if you do, you will carry your hell with you.  Be sure of that.


Q. Is there a distinction in the soul's future between sins of intention and of ignorance?

A. Certainly there is, so far as the individual is concerned.  If you commit an error, and you know at the time you commit it that it is an error, — that it is not the best way, when remorse for the commission of that error comes, it will be very much more keen than if you had committed the error in ignorance.