Breathing — Prana

Breathing

Which  Offers  Nothing  But  Blessing

Martin Cecil  August 5, 1964 

We are together with one accord this evening to the extent that we know one spirit. The symbol of spirit is air. There is air all around us. We all breathe in the same air—the nature of it is the same, but that which we breathe out is not all the same. According to that which we are individually, so is this air which we all breathe conditioned, so that it is individual in nature, partaking of whatever we are when it is breathed out.

We can't breathe in without breathing out. We cannot receive the spirit of God without expressing the spirit of God according to our own individual beings. No one would stay alive without breathing air; no one would stay alive without receiving the spirit of God. If we cause that which is received to be turned into something which is unclean when breathed out, obviously the spirit of God as it really is remains unknown to us. For the spirit of God to become known it must not only be received but must remain true to its nature as it passes through us, so that as it is allowed release and expression it may carry that which is true to its own nature and yet at the same time be individual to us.

God breathes in this sense. There is a pulsation, a movement, of the air of the spirit. The air of the spirit is in motion; it isn't stagnant. In order to experience the spirit of God it is necessary that we should move with it. The Divine breathing is at a level of which we have no awareness until we move with it. We could hold our breath and while doing so have no awareness of the air around us. It is only when we begin to breathe that we have the experience of the fact that it is present. So likewise with the spirit of God. It is necessary that we move with it before we have an awareness of it. There are those who have been inclined to sit passively, so to speak, waiting for the awareness to come. The individual may say, “I anticipate being moved by the spirit of God one day,” as though there was no movement of the spirit of God now and that it was the responsibility of the spirit of God to get connected up with the individual.

The spirit of God is moving, the pulsation is there, but until there is the movement of the individual in harmony with that, the fact that the spirit is moving remains unknown, and a person could wait forever to experience the movement of the spirit of God. We have to begin to move with it, and as we do so, we begin to become aware of its movement. Our coordination with the Divine pulsation is unlikely to be perfect immediately. Sometimes I'm sure that there has been a keen awareness of moving freely with something so that the expression of life, for the moment, became easy. When we begin to move in harmony with the the pulsation of the spirit of God, immediately we begin to experience an easiness in life. We speak of disease, which is dis-ease. This is experienced by reason of a failure to coordinate with the pulsations of the spirit.

Disease is usually related to some physical manifestation, but it is far more inclusive than that. Our coordination with the pulsation of the spirit, while it is experienced physically, is established and maintained through the yielded mind and heart. It requires the development of sensitivity. We need to develop the capacity, the ability, to perceive what is necessary on the basis of our own initiative. Unless we begin to function on the basis of such perception as we have, our perception will certainly not increase and we will not gain ability to move with the pulsations of the spirit as individuals. When we move with the pulsations of the spirit as individuals, we find that we are moving with other individuals who are doing likewise—there is a pattern of coordination in consequence. But if we are under the necessity of being told all the time what is necessary, obviously this establishes some very definite limitations. We must develop the ability to move easily without being told, because we have the essential perception to observe the pulsations of the spirit.

We develop that perception because we move with the pulsations of the spirit. We must make a move. We can't sit hopefully, with ear cocked so to speak, waiting to hear something, so that, then, “Ah, now we've got it! We're going to move.” This is what happens usually in a group assembly. There is a waiting to hear what is going to be said, and then we'll do it. But it isn't a matter, rightly, of waiting for me to say what you should do. It is a matter of moving together with the pulsation of the spirit which is given specific focus through the words which are spoken. In other words we are all moving in oneness. You are moving before the word is spoken: “Before ye call, I will answer.” There is a coordination pattern which is established because we are moving together with the pulsations of the spirit which are given specific form through the spoken word.

In order to let this transpire it is important that we should recognize the freedom of the spirit. Human beings have very little developed ability to move with the pulsations of the spirit. They tend to restrict the movement. There is a certain rigidity in the human pattern of things. Human beings have been trained and educated into certain attitudes of mind and, through experience, into certain patterns of feeling and forms of function, so that there is a tendency for this rigidity to be present. The spirit of God is free as the air. You can't get the air to be rigid. I suppose it would become rigid if it were frozen. The air of the spirit doesn't freeze, because it is always warmed by love. We have a fluidity in the air of the spirit. There is movement there; there is pulsation there; there is a freedom to it. This is not to say that there isn't a design, but the arbitrary restrictions which human beings place upon the movement of spirit are what cause the spirit of God in its movement through the individual to become something which is untrue to its real nature, and that which is humanly expressed then is not really the spirit of God anymore. It becomes disordered and distorted. So we need to recognize clearly the freedom, the fluidity, of the spirit. It is a controlled pulsation, but it is not accustomed to the restrictions which human beings try to place upon it.

Relaxation is a factor. If you are trying to give expression to the spirit of God you are not giving expression to the spirit of God. It isn't a matter of trying; it's a matter of yielding. It is a matter of relaxing into something, and you can't relax into something if you are afraid, because if there is fear you are all tensed up, and if you are tensed up you are squeezing out the movement of the spirit through you. You certainly can have no coordinated experience on that basis. Obviously fear is a primary element in preventing this natural movement with the pulsations of the spirit of God. A person who is fearful will be rigid. Sometimes it is said that he “froze.” He was so afraid, terrified, that he couldn't move. That is taking it to an extreme perhaps. Someone else will be terrified and will run away, and there will be very violent movement in such case, but it will be quite uncontrolled—no awareness, consequently, of the true pulsations of the spirit of God. We have an extreme of paralysis on the one hand, an extreme of uncontrolled movement on the other. In the central way, we find coordination with the pulsation of the spirit of God—an easy movement. It is as we experience this coordination with the pulsation that we begin to know assurance, we begin to find ourselves, we begin to be aligned with the reality of Being. We can't be aligned with the reality of Being on a passive basis. We can't allow ourselves to come into alignment with real Being while remaining motionless, because the spirit of God is moving on the basis of a pulsation. We must move, and it is only by moving that we become aware of the movement of the spirit of God.

These things of which I am speaking are of such a nature that it might be said words are inadequate to convey what needs to be known; and yet if there is actually now, in this moment, movement with the pulsation of the spirit of God which is given focus through these words, then you know what it is. You don't know what it is because you have been listening so intently to the words; you've got it all set up in your mind: this is the way it is. No. The words themselves have meaning to your mind, or they should, to the extent that you are actually sharing the pulsation of the spirit that is moving through the words. You begin to know something on that basis. There comes a rhythmic breathing of the spirit of God.

We begin to breathe with God. We become a part of the chain of Divine action. That which God breathes out we breathe in. That which we breathe out, the creation for which we are responsible here on earth breathes in. I am not just speaking of air; I'm speaking of the pulsing movement of the spirit of God. There is something that comes to us from above which we breathe in because it is coming to us. It is coming to us because it has been breathed out from above, and we breathe it in and we hand it on. But when we hand it on let us be very sure that it is of the same nature as it was when we breathed it in. It will have a peculiar quality which is consequent upon our own individuality, but it won't change its nature.

We all experience a sense of belonging, a sense of oneness because of this one spirit. According to our awareness of it, by reason of our coordination with it, we begin to have this experience. It's something wonderful. You all know it, up to a point, but we have so much more to experience. So much more awareness is needed, spiritual perception with respect to this pulsation which is the source of our breath of life. It is our breathing in this breath of life that enables us to breathe out the breath of life in blessing to the world. The breath of life from God cannot get into the world except through the breathing of human beings, the breathing of the crowning creation. There is a breathing of air, and this certainly has a direct relatedness to the breathing of the spirit of God. We have seen something of the coordination of the breathing of air with the receiving of the negative life essence.

The negative life essence has a direct relatedness to the positive life essence. The extent of our receiving of the negative life essence will be the extent of our receiving of the positive life essence. They balance each other. We know, from the standpoint of the working of the Law, that according to your response so is it established unto you. According to the response which you receive from someone else, so can you give. No response, no giving into that particular receptacle. So the movement as it relates to the negative life essence also relates to the movement of the positive life essence. There is a coordination here. The level of experience with respect to the positive life essence is determined by the level of experience with respect to the negative life essence. There is no limit insofar as the positive life essence is concerned, except the limit imposed by the provision within the individual of the negative life essence.

The breathing as related to the spirit of God is related also to the breathing of air. They are not separate things. It is not just a segregated symbol. It is all one thing. The vibrational levels carry all the way through. There is no barrier actually. There is no veil, there is no block, between the level where we are and the level which is above. It only seems so because we only have facilities to perceive up to a certain vibratory level. We can't perceive beyond that level, but let us not assume, therefore, that it doesn't go beyond that level. It does. There is no break. All these things are coordinated, and we need to see them as being so.

We were considering this matter of breathing as it relates to the eliminative processes. We exhale and we eliminate something from the body which should be a blessing to the lower levels of creation here on earth. If we just look at it from the standpoint of carbon dioxide we know that that is required by plant life. So we extend a blessing through this process of elimination. We have also seen that there are various other processes of elimination going on in the body. These other processes of elimination also have a relatedness to our breathing. They have a relatedness to our breathing, they have a relatedness to the working of the spirit of God through us—and let us remind ourselves that the eliminative processes are part of the Divine Design. They are perfect, pure, holy and sacred. Let us not imagine that any aspect of the eliminative processes is “dirty” in some fashion. It isn't true, and if we take such an attitude we are certainly treating something which is sacred in a manner that is not at all fitting.

It is true that human beings, because they have not been breathing properly, either the air or the spirit, have descended to a level where their bodies are full of all kinds of corruption—corruption because it is in the physical body. It doesn't belong there. As we begin to function correctly, so that we are moving with the pulsations of the spirit, we find that the eliminative processes remove this corruption. The body becomes pure. The body becomes in one sense transparent, so that the Divine breathing through the body of man may extend a pure blessing in all respects to that for which man in his Divine State is responsible. There is a process of breathing which offers nothing but blessing. The way it is now, human beings do not always offer a blessing when they breathe air. We have a good deal of consideration given to ways of combating what they call “bad breath.” This is just the usual human approach, isn't it? “We want to go on living the way we've been living, we want to go on doing the things we've been doing, but we don't want to have the results of it. So, we'd better take this pill or that purifying mouth wash in order to get rid of this nastiness.” All it does is just to suppress it. It is still there. And there is so much corruption in human bodies that the eliminative processes have seemed to be rather nasty—of course this is not the only reason that human beings have this attitude—but it isn't true; it is part of the Divine function. We wouldn't live very long without these eliminative processes.

So we have this right attitude toward that which is released through the physical form, whether it is physical substance of some kind, or whether it is the expression of a word, or whether it is the release of the spirit through whatever the form may be. All this is going forth rightly as a blessing when we are functioning in a coordinated state with the pulsations of the spirit of God. We can't get ourselves connected up properly, we can't experience this coordination adequately, as long as our bodies and minds and hearts are filled with corruption that does not belong there. Any little experience we may have of attunement with the pulsations of the spirit of God is a more or less haphazard thing; but as we begin to allow the eliminative processes to become what they should be because we have the right attitude towards them, we are extending a blessing. We begin to find that we are connected up more and more with this pulsation which is moving, we are more and more coordinated with it, and according to the extent of this oneness, we experience our true identity in real Being. And it is because we are giving something on the right basis.

All these things of which we have been speaking relate to the processes of giving and receiving. This has been very prominent in the minds of many people. They recognize that there must be a proper pattern of giving and receiving in balance. But the implications have usually not been seen, or not adequately seen at least, as it relates to all fields, and as it particularly relates to this which we are considering now: the giving freely of blessing. Unless we exhale we cannot inhale. Now I suppose that is obvious enough, but a person may say, “Well I can't exhale unless I've inhaled.” Which came first? We have something already, don't we? We are alive, up to this point; therefore we have something to give. We don't have to get something. We have something to give, because it is here. We know it is here. We are alive. Therefore it is the giving that comes first, and yet most people say, “Well when I am able to get something, I'll give you something.”

I have letters of response every day which say, “I'm so very sorry that I can't send you anything in the way of a monetary gift, but after I have done this, that and the other thing, after I've earned this, then I will give you something.” I have known people who have said that for years. It never comes. They don't recognize that they already have something to give, and almost invariably they have something to give of a monetary nature. It is very, very seldom that a person doesn't have a cent or two. A person must give first; not, “I'm going to earn a big sum of money one day and then I'll give.” All those who have said that, even though perhaps along the way they did earn a big sum of money, it wasn't given, because the process of giving hadn't been initiated. The individual didn't know how to give. He had never done it.

Of course this doesn't only relate to money, as such. There are many things a person can give. Even just a smile sometimes is worth something. But the giving comes first. The exhaling comes first. The exhaling is the important thing, and the more we exhale, the more room there is for the air to come in. If we just exhale a little, we inhale only a little, and there is a residue of fetid atmosphere inside and we just poison our bodies all over again. Get it out! There is the gift to be given. Give it. It takes a little push, effort, in this sense. You have to contract some muscles to do it. Too much trouble?

It takes a little effort to give in any level of giving, but it is in this giving process—and a very wide range is possible here—that we begin to coordinate with the pulsation of the spirit, we begin to find ourselves in harmony with God, and because we are giving all we have, that which fills the vacuum, because we have given, will be pure. It will be exactly what is needful. We don't have to get it. It is all around us. So may we begin to share ever more fully in this movement with the natural pulsations of the spirit of God. You know how rigid a person is when he is not giving. The freedom of the spirit is not known at all.

When we begin to coordinate with the freedom of the spirit it is possible we may make a mistake or two. We are supposed to learn by our mistakes. Would we learn if we didn't make them? If we wouldn't learn if we didn't make them, are they mistakes? We sometimes need to take a new look at things. Someone makes a mistake and then he starts blaming himself or trying to accuse himself of something, because he thinks it is a mistake, whereas if he would just learn from it, it wouldn't be a mistake. We make mistakes. They aren't mistakes until we make them into mistakes. If we are willing we can let them be the means by which we learn and expand and grow, and then they are not mistakes. Of course if a person does something over and over and over again, then there is something really wrong there, isn't there? That is a mistake, because he is obviously not learning anything—never learned anything, never saw anything, never let any change come, never allowed any blessing to appear. But we don't need to make mistakes. No one needs to make mistakes. There can be varied experiences which help us to learn to live, but let's not make them into mistakes.

Then we can move easily and begin to experience the real nature of the pulsations of the spirit of God, and we find ourselves all moving together. We have some of this experience. We know something about it already. Tonight I wish to bring it to a level of conscious awareness, so that we may share in alertness to what is necessary if we are to increase this coordination with the spirit. We do it by giving—giving ourselves away. You are not supposed to do that, are you? give yourself away. People are doing it, of course, all the time, one way or another, sometimes not realizing what they are doing. But if we are functioning in the current of the spirit of God we don't hesitate to give ourselves away. What is wrong with that?—because it is a blessing to everybody, at least to those who will receive it. Keep on giving the blessing. And as we do, we know the spirit of God, we know its movement, we know its wonder, and it is this that blends us together. We come into agreement in the spirit of the living Christ. The trick is to stay in agreement. We have a wonderful opportunity of practice while we are all together, in the experience of something very vivid and very real, and we can let it stay that way if we ourselves individually, no matter where we are or where we go, continue to be coordinated with the pulsations of the spirit of God.

This is the outpouring of the spirit. This is what enables us to be with one accord in one place, always. I thank God for that measure of oneness which we know now in this moment. It is a most glorious and wonderful thing, something which should bring a sense of deep thankfulness to God, that we in this hour, of all the peoples of the earth, know this.

Prana

Uranda  Steps To Mastership  1936 

Let us now consider the Breath of Life. Air is free, but few people use it freely. In the Book of Books we read, "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the Breath of Life; and man became a living Soul." To appreciate the value of air, we must study deeper than the usually recognized physical fact that it is a gaseous substance, mainly composed of approximately one part of oxygen to four parts of nitrogen, which must be breathed by all species of the animal kingdom, including man, to perpetuate life. 

Modern science has proven that a force called electricity can be generated out of the air. The fact that automobiles equipped with generators can absorb electricity out of the atmosphere at all times and in all places proves that this force is everywhere present in the air. The Adepts of all ages have known that this force existed, and they have used it in ways that are far more valuable than the mechanical uses to which it is put. These wise men have for thousands of years consciously used this energy to promote perfection within their own bodies, and to help in healing of others. This force, in its free state as found in the atmosphere, is called Prana in the Sanskrit language. It is this Prana that is absorbed by the generator and transformed into what we call electricity. From a material standpoint it is impossible to determine what electricity is, because it has a spiritual source. Without this spiritual substance the fleshly body would be as inert as a clod, for it is really the Prana in the air we breathe that gives us life. It is the lack of Prana, and not the lack of oxygen, which kills so quickly when a person or animal is choked or strangled. 

Prana is the vibration of the everywhere-present Spirit of God to which physical life is attuned. There are, of course, other vibrations of the Spirit of God, but Prana is the primary vibration of the Spirit which the fleshly body can absorb and use. Prana is the Spirit of God which man can use, if he will only do it. This force is absolutely unlimited. It will work through you with unlimited power if you will only let it. Through the use of it any and all adverse conditions can be overcome. When you learn to use it fully and freely you will find that the so-called miracles of healing, and other accomplishments, are really the natural results of natural law applied in a natural way.

Just to realize that Pranic Power is present in unlimited amounts is not enough. You are like a giant electric motor, with tremendous potential power; but unless you know how to "throw the switch" and connect yourself with the unlimited Prana, you will soon deteriorate and die from lack of use. The body is so constructed that it would never wear out if it were properly used. People do not wear out from use; they rust out from lack of use. You have a finer and better motor than man has ever made. And what kind of care do you give it? How much do you know about running it properly? 

When we realize that this great power is at hand and that we have the right to use it freely, the next step is to learn how to contact it fully, for the greatest possible benefit. The human motor is self-repairing, and the switch is automatic, so that when something goes wrong in the human motor the current is slowed down until the damage can be repaired. If man willfully, or ignorantly, produces a short-circuit within himself by disobeying Nature's Laws, the power is taken from him according to the degree of his wrong use of it. If man persists in his wrong use of this power, his motor is badly damaged and in time is completely disconnected from the Source. And then he is pronounced dead. 

It is easier to begin to use the Prana if we first prove to ourselves that it really exists by seeing it. Anyone with fairly normal vision can learn to see the Prana under certain conditions, and as one develops and becomes proficient in the use of it, the Prana can be seen at will at any time. The person who has received Enlightenment can see the Prana in all objects, whether it be stone, wood, flower, grass, trees, human beings, or any other physical manifestation of life. Many people have learned to see it and use it, and you can also. There is nothing more beautiful in this physical world than to see the life forces vibrating in all things about you. It opens up a new world to you. Everything will be more beautiful, and you will find a sweet peace and joy which begins within yourself and radiates to everyone and everything around you. Even people who know nothing about these things will notice a something about your presence which soothes and uplifts. Sick people will say that it makes them feel better for you to enter the room where they are. Can you imagine anything more delightful than to be of such service to those about you? It is as possible for you as for anyone else. To those who have never given any thought to these things it all seems quite impossible. 

The easiest way to see Prana is to go out-of-doors just before sundown and sit in an easy chair, or recline on the ground, in the shade. Face any direction except toward the sun. Relax as thoroughly as possible, taking several long, deep breaths of air. Next, close your eyes and keep them closed for a minute or two. Then open your eyes slowly and direct the gaze up into the sky without looking at anything. If you focus your eyes on some object, you will look through the Prana and not see it. The only reason we do not see it all the time is because we look through it, just as we look through a perfectly clean, pure glass without seeing it. After a few trials you will see that the air is filled with millions of silvery dots, some larger than others and all moving continuously. After practice you should be able to see the Prana as far as thirty or forty feet away. These silver-like dots are not to be confused with such optical illusions as specks or lacelike appearances which are sometimes seen in front of the eyes and which float or dance with the movement of the eyes. The silver dots of Prana will be seen moving in every direction, both far and near, and at first these dots will seem to be in great confusion. However, as you watch and study them, you will find that they are moving in orderly fashion and in symmetrical formation. Once you see the Prana you will learn to let your eyes "rest easy" many times during the day so that you can see it. As you fully realize the constant presence of Prana, you will find yourself working with a force that is as tangible to you as wood or stone is to most people. This eliminates blind faith, because you know.

The brain is the Positive Pole of the human generator, and the gonad glands form the Negative Pole of the generative system. You do not think with your brain, contrary statements notwithstanding, for your brain is a mass of millions of tiny generators which absorb the Prana out of the atmosphere. Each tiny generator changes the Prana into that vibration of Life Essence which is needed in the part of the body for which it is responsible. One vibration is needed in the bones, another vibration is required in the tissues, another in the glands, and so on through the whole body. All parts of the body require the Life Essence, but each cell in each part requires a different vibration of that Life Essence. Each brain-cell generator is set to a specific vibration that is required in a certain part of the body, and that set vibration cannot be changed. Though this is a vast study in itself, this will give you an idea of how the One Life Essence produces all the different parts of the body. 

In order for the body to function rightly the positive and negative forces must be in balance. The brain cannot do it all. The gonad glands, connected with the Solar Center, must supply the negative force in amounts large enough to keep the body forces in balance. When a lack of this balance is present it is called nervousness. This shows you why it is so important not to waste the negative body forces through anger, hate, fear, jealousy, or any like emotion. And also, it shows why excess in any body appetite, such as overeating, eating the wrong foods, laziness, drunkenness, and excessive sex expression, are all so very damaging to the body machine. These things all tend to clog up the body functions and cause cross-currents, or short-circuits, which detract from the ability of the individual to enjoy life. 

The first step, then, in gaining control of the Life Essence within the body, that thereby the Prana outside the body may be controlled, is to bring all the body emotions and appetites under control. The Law is: No one can attain control over the mighty power of Prana who has not first proven that he will use it wisely by gaining control over his own emotions and appetites. The accomplishment of this will take time and persevering practice. With each step forward in self-control you will find added power granted unto you.

There are three primary nerve channels, or Nadis, to which we must give attention. In Sanskrit they are called Ida, Pingala, and Sushunna. The left sympathetic nerve, which begins in the left nostril and extends back through the head and down to the Sacral Plexus, which is located in the Sacral region or wide vertebrae at the base of the spine, comprises the Ida Nadis, or channel. The right sympathetic nerve, which begins in the right nostril and extends back through the head down to the Sacral Plexus, comprises the Pingala Nadis. The spinal cord, which extends from the head down the spine to the Sacral Plexus, comprises the Sushunna Nadis. The currents of the Life Essence which flow through these Nadis are called Kundalini. This explains as much as will be required in this elementary study of the subject.

The air which is inhaled through the left nostril supplies the Prana which is taken up by the Ida Nadis and carried to the brain, where the Prana is transformed, or generated, into the Negative Life Essence, which is the energy required by the negative pole of the generative system. Thus we see that properly increased breathing through the left nostril will gradually increase the Negative Life Essence, which is the force that gives life to the Physical Body.

The air which is inhaled through the right nostril supplies the Prana which is taken up by the Pingala Nadis and carried to the brain, where the Prana is transformed into the Positive Life Essence, which is the energy required by the positive pole of the generative system. Thus we see that properly increased breathing through the right nostril will gradually increase the Positive Life Essence, which is the force that gives life and activity to the Mental Body.

When these two forces are properly combined in the Sacral Plexus, the Kundalini, which is inactive or "asleep" in the Sacral Plexus, is caused to rise in the Sushunna Nadis. The blending and transformation of the positive and negative Life Essence which takes place in the Sacral Plexus produces the specific form of Kundalini that is required for spiritual growth and development. Thus we see that properly increased breathing through both nostrils will gradually increase the release of Kundalini, which is the force that gives life and activity to the Spiritual Expression Body.

This will give you some idea of the great value that can be derived from correct breathing. All types of nervousness can be overcome by bringing the body forces into normal balance through the development of self-control and proper breathing. Normally a person breathes through one nostril for about an hour, and then through the other for about an hour. Few people have noticed this fact, but you can check yourself at different hours of the day, and if you are normal you will find that when you close one nostril and then the other, one will seem to be somewhat closed, while the air passes through the other one freely. If you find that one of your nostrils is closed constantly, so that all of your breathing is done through only one nostril, you should take steps to correct the condition.

In cases where disturbance is the result of excessive appetite in food, drink, or sex, it is usually best to increase the breathing through the left nostril. When disturbance results from excessive emotion, such as fear, anger, hate, and so on, it is usually best to increase the breathing through the right nostril. In either case the excess must be brought under control if the breathing process is to have worthwhile results.

Spiritual powers, such as have been placed within your reach by the teachings herein given, must be dedicated to good uses if you would attain that "Joy unspeakable, and full of glory" and the "Peace which passeth all understanding." Also, remember that the mere reading of these words will do you no good unless you use the principles outlined. The results depend entirely upon yourself. "Be ye doers of the word, and not hearers only, deceiving your own selves."

© emissaries of divine light