48. Cosmic Evolution

There is no greater danger for the stability of a bridge or for the validity of an argument than to leave a gap in its construction, which must be filled up and the defectiveness rectified. It is of no use to ignore it and try to pass it over, for such a gap hinders all progress, and a building erected on it, however excellent the materials employed and however skilful the builders, will one day surely collapse.

This is the case with the various Christian religious communities of today: they persistently close their eyes and ears to certain points in their illogical teaching. They dismiss these points with empty phrases instead of taking thought in all seriousness. It is true they are fully aware that the bridge they have thrown over the lapse, thanks to their blind faith, will one day no longer serve its purpose and they dread the moment when the enlightened will perceive and point to its shaky and insecure character. After this they know that no one will trust, in them or be persuaded to follow in their footsteps, although their further teaching may be quite sound. They also know that a single flash of truth striking their artificial construction will cause it to break down altogether. And still for want of something better, they cling to their tottering plank. They are prepared to defend their position at all costs and would destroy him who would venture to substitute the truth for them to cling to. Unhesitatingly they would try to repeat what happened nearly two thousand years ago on this earth and that casts its shadow even unto the present day. They themselves make that event the subject of their accusation against the stubbornness and blindness of that generation, they have also made it the focus of their teaching and their faith. It was the
teachers of religion and the scholars of that time, who, in their narrow dogmatism and blind self-conceit, were unable to grasp the truth and to recognise the Son of God (neither were they willing to admit it). It was they who feared, envied, and hated Him and His followers, whereas others, the unlearned, found it easier to open their hearts, and were quicker to perceive the truth of the Word.

Although the present heads of Christian religious communities lay special stress on the sufferings of Our Lord, they have learnt and profited nothing by their knowledge of this fact. For it is just these leaders (together with the leaders of the new movements of the present day) who would gladly dispatch any man who could endanger their position by throwing the light of truth on the insufficiencies of their explanations and the doubtful shifts in their interpretations. They would pursue him with a hatred born of fear and even more of wounded vanity, exactly as it happened once before.

They would not have the large-mindedness nor the generosity to acknowledge that their knowledge was insufficient to recognise the truth themselves, that they had not been able to fill the gap in the interpretations and smooth the path for man's better understanding.

And yet it is only possible for mankind to soar upwards by fully grasping and understanding the Truth and never by blind ignorant faith!

One of these gaps, owing to wrong interpretation is the prevalent conception concerning the
Son of Man. Here the churchmen have acted like the Pharisees, who convulsively clung to the dead letter of their traditions and rejected the truth with which the Son of God confronted them. Christ spoke of Himself only as the Son of God and was never guilty of such evident contradiction as to affirm at the same time that he was the Son of Man.

Possibly incited to do so by their own doubts, the interpreters tried with the greatest skill and ingenuity to explain this contradiction so evident to every sober thinker, but, in spite of their efforts to fuse the persons of the
Son of God and the Son of Man into one person, it cannot be said that they have been successful. The best interpreters were forced to admit a double personality, one standing beside the other, but never appearing to be one.

This is quite natural. The Son of God cannot become the Son of Man, just because he was born of woman to enable Him to walk on earth.

Every Christian knows that the Son of God's mission on earth was a
spiritual mission and that all His sayings were meant spiritually and referred to the Spiritual Kingdom. He often spoke of the Son of Man and that also must be taken in the same way. Why should an exception be made here. In a spiritual sense Christ alone was and will always be the Son of God! Therefore, when He spoke of the Son of Man He could not mean Himself. There is something far greater and more lofty in this than the interpretations the Christian religions give today. The evident contradiction would long ago have induced men to reflect and consider had it not been for the fetters of dogmatism, darkening everything. Instead, therefore, of making the careful investigations such an exceptionally important matter demands, they turned and clung all the more convulsively to the letter of their traditions, thus putting on blinkers that completely shut out a free and more extensive view. The natural consequence is that these interpreters and teachers, although they stand in God's Creation, are not able to understand it aright, and yet their only chance of approaching God, the origin of all that is created, is by this right understanding.

Christ's teaching required as a first condition that man should be perfectly natural and adapt himself fully to the natural laws in Creation. It is only he, however, who knows the laws who can adapt himself to them. The Creator has expressed His will in the natural laws and knowledge of these laws is the only way to understand Him.

The slightest divergence in the operation of the laws would point to a divergence or change in Divine Will. Such a change would mean imperfection. But God the Father, the Source of all Being, has the property of unity and perfection. The minutest variation within the laws of nature which govern the process of evolution would be simply impossible and out of the question. It follows that the philosophy of religion and the philosophy of natural science must coincide and be perfectly lucid, the teaching must be continuous and uninterrupted, unbroken and consecutive, if it is to reflect the truth.

When compared to the vastness of Creation, it cannot be denied that the range of natural science today is very limited. That is because scholars limit their investigations to gross material substance. What is understood by
intellect today does not venture to tackle what is beyond time and space. The one unpardonable mistake made is, that the disciples of science deny the existence of any thing beyond their ken. The few exceptions are scientists whose knowledge and abilities exceed the average and whose outlook is more extended. These few disdained to cloak the want of knowledge under the cover of presumptuous assertions. Although the philosophy of religion extends much further, it is also bound to coincide with what the laws of nature teach, but these, coming from the primordial source, unfettered by the limits of time and space, expand over the material earth without break or modification. For this reason, there must neither be gaps nor contradictions in religious teaching if it is to conform to the Truth, that is to say, correspond to the laws of nature in which the Truth lies. — Blind faith must not be allowed to make suggestions of any kind with the object of influencing leadership or responsible teaching!

The erroneous conception concerning the Son of Man is a grave hindrance and stumbling block for adherents of genuine Christianity, and they will have to account for having quietly taken this error for granted and promulgated it. A warning doubt came to them from time to time but they did not listen to the still small voice within.

The very immutability of Divine Will precludes any arbitrary interference of the Almighty in Creation.

Thus, as after the severance of Lucifer, on account of his perverse proceedings* it was not possible simply to cut him out and put him out of circuit, thus
man cannot simply be prevented from abusing of the Laws of Nature, for has he not the gift of free will in virtue of his origin?** It follows that the immutable perfection of the Creator's Will must appear in a way bound when it evidences itself in material regions, whether they be of fine ethereal or of gross physical substance! Still only inferior and small minds can see in this a limitation to the Power and Magnitude of the Almighty. Such a view would only be a result of their narrow-mindedness.

It is the vastness of the whole problem that confuses man, for he is really only able to picture to himself something of narrower limits, something corresponding to the capacity of his comprehension.

He, however, who honestly seeks to know his Creator in his work will find the natural laws a sure guide. They will convince him of the vastness and extent of operations that have their beginning in the Primeval Source or Origin of all things and from where they radiate out and spread through all Creation on fixed and irremovable lines. These can be compared to a system of railway lines on which all men must travel according to how the points are turned. This is done automatically by the human spirit on its journey through the regions of material substance.***

Lucifer's principle induces many to take the wrong line, with the result that their lives unroll in a downward direction. The unchangeable laws which govern continuous development are laid down from end to end in the material worlds, and the end must inevitably correspond to the start.

It is given to some clearly to see or to feel how a man has turned the points, and from that to see what the further course of his journey will be, for after the choice has once been made, the laws governing this system will compel continuous development to proceed on the corresponding lines.

This circumstance enables many events to be foreseen, because the impulse to develop always remains the same in the laws of nature (or laws of Creation). Here centuries make no difference.

These clearly foreseen goals or destinations form the basis of the great revelations made to the specially blessed, shown them in spiritual pictures and which, when passed on, come to the knowledge of men.

The mundane time, however, when the occurrence revealed is to take place, can never be precisely given. It will come to pass in the hour that the life in question, travelling along on the line it has chosen, comes to the terminus or to the intermediate station foreseen. The fate of man, of the nation, indeed of all mankind may be compared to a train standing on the rails waiting to be shunted onto one of the many lines before it. Man turns the points as it pleases him, jumps onto the engine and turns on the steam, which means he gives it life, he animates it. Although the names of all the stations on the line he has chosen are familiar to him as well as the name of the terminus, he cannot give the precise hour at which he will arrive at any of these, for that depends on the speed at which the train travels and this can greatly vary. One man drives his engine with slow deliberation, another with impatient haste, or again the speed may vary and progress once be fast, once slow. But when the train (whether it represents a single individual, a nation, or all mankind) approaches a station on the line or in the direction its fate lies, the event can be noted and foretold.

The main lines of this system are here and there connected by sidelines on to which the train can be shunted during the journey, if the driver wishes to change his course and direct the engine to another terminus. When the train approaches such a junction-point, it must needs slow up and stop to turn the points afresh. The slowing up corresponds to the process of reflecting, and when the train stops, it means that a decision has been arrived at (man is always free to change his mind up to the last station before the terminus) and the turning the points is the deed that follows on the decision.

In the same way as railway lines are laid down through a country, so the Divine Laws (God's Will) are laid down in the Universe. Thus in each case one can overlook the lines from start to finish. Or the Divine Laws can be compared to a network of nerves which feel every obstacle that is in the way and give notice of the same to the Primeval Source of all Things. As the Almighty thus foresees all the dangers and difficulties on man's path, it has pleased Him, in His mercy, from time to time to supplement the revelations made by His prophets with promises to send helpers. They come to warn men, when they are travelling on the wrong road, of approaching peril.

Woe to the man (whether he be in this, the physical world, or in the next, the ethereal world) if he disregards or misses the last junction- station where he could have shunted his train on to another and a better line, he is irretrievably lost.

As the Creator cannot disavow the perfection of His own Divine Will, He will keep to the established laws in helping man.

Or, in other words: Being perfect from the beginning, every new expression of His Will is naturally perfect and subject to the same laws as all that have gone before.

It follows that every new act of volition will fully adapt itself to cosmic development, whether it be in gross material or in fine ethereal substance. The very perfection of the Almighty absolutely precludes any other possibility.

It was Divine foresight, as explained above, that prompted the Promise of the Coming of the Son of God in the flesh. He came to bring the truth and thus save man by inducing him to change his course. Man was, however, free to decide whether he would listen and obey or not. Which way he would decide could not be foreseen. It is only in cases where a man starts on a particular line he has chosen, that the end he must come to, can be foreseen, together with all the intermediary stations and dangerous curves on the line. But in cases where a man has voluntarily changed his course at one of the turning points, the end cannot been foreseen, for this, man's privilege and right, is just as irreversible as the laws of development from which it proceeds and to which it belongs and which are all parts of Divine Perfection. As the Creator has granted this boon to human spirits, because of their origin in the sphere of spiritual substance, He does not seek to know beforehand which course they decide on, but when their decision has fallen, he clearly sees what will be the result, because that result will agree with the laws that govern the gross and the ethereal matter or substance in Creation. Were it not so, the cause could only be want of perfection and this is absolutely out of the question.

Man should always keep in mind and be fully conscious of his immense responsibility, for he is really independent in his fundamental decisions. Unfortunately he is of opinion that he is either a totally dependent slave, or, in ridiculous self-aggrandisement, he claims to be a part of Divinity Itself. Probably the reason is, that in both cases, he can consider himself free from all responsibility, in the one as being too base to be held responsible, in the other as being far above responsibility. Both these views are wrong. He should look upon himself as a steward who has the free right of decision in certain cases, but also full responsibility; as one who enjoys great confidence, but who must not abuse it by being a bad householder.

Again, Divine Perfection and consistency constrains the Almighty (when sending direct help to man erring on the wrong course) to reckon with the possibility of his failing to come to the right decision. In such cases Divine Wisdom and Love, the natural and legitimate attributes of the Creator, have still other means in reserve to help and to give another chance to those who have failed to profit by the first.

Thus before the Son of God was incarnated, another envoy was prepared in the Heavenly Kingdom for a Mission, in case mankind should fail to respond to the great sacrifice of love made by the Heavenly Father. Should the Son of God, whose attitude was purely Divine, not be heeded and mankind not listen to his warning, nor, turning from their evil ways, obey his precepts, if they should in their blindness, persist in keeping on the road to destruction, another Messenger should come to earth (one who could approach the inner nature of man more closely than the Son of God could) to warn them again at the last hour and to lead them to the truth, that is to say, if indeed they would listen to his call. That is the Son of Man.

Christ, the Son of God, knew this. As soon as He learned in His Ministry on earth, how debased and corrupt were the souls of men, it was evident to Him, that His life on earth would not bear the fruit that with good-will should have ripened. He grieved deeply at this. He could foresee what the end of mankind (if it should continue on such lines) would inevitably be, for were not the laws in Creation, the expression of the Will of His Heavenly Father, well known to Him? It was then He began to speak of the Son of Man whose advent the coming events would make necessary. His great mission opened up two roads for men to choose from. Either they could follow Him and soar aloft and thus avoid all evils and all dangers or they could reject His teaching and rush on to destruction. The longer His Ministry lasted, the clearer He saw that the greater part of mankind would fail to follow Him and was consequently inevitably doomed.

What He then said of the Son of Man was an explicit promise, for His words were: "When the Son of Man cometh…", etc.

The Son of Man was to come just before "the time of the End", the natural and necessary result of mankind's failure with regard to Christ's teaching and of their persisting on thief course, the End that must come in obedience to the Divine Laws. This knowledge distressed Christ very sorely.

Every interpretation which affirms that Jesus, the Son of God, was at the same time the Son of Man is absolutely false. Such illogical assumptions are totally discordant with Divine ordinances, nor would Christ, the interpreter of these laws, have made such an assertion.

The disciples were ignorant in this matter, as is evident from their questions. They alone spread the error which has prevailed up to the present day. They thought, when He used the expression "The Son of Man", the Son of God meant Himself, and taking this for granted they transmitted this error to posterity. Neither did succeeding generations trouble to investigate into this illogical and ambiguous statement, but passed it on partly from diffidence and partly from indolence. Had the error been rectified the great Love of the Creator would only have shone forth more clearly and more powerfully.

The second envoy from Almighty God will disclose Himself to man, walking in the footsteps of the Son of God, taking up and carrying on His Mission. Proclaiming and propagating the Truth He will drag man back from the course they are steering and induce them voluntarily to turn aside and escape the disaster that otherwise surely awaits them.

Son of God and Son of Man! Surely it is not so hard to see that there must be a difference between them. Each of these words has its own clearly expressed meaning, and those who would mix them up and blend them into one must be stamped as too indolent to think. Readers of my essays will remember how the natural process of evolution beginning with Primordial Light, which is God the Father, descends to the physical world of matter. The Son of God issued from Divinity unsubstantiate and, quickly passing through the spheres of spiritual substance and of ethereal substance, descended to incarnate in the physical world of matter. Thus He is rightly called the incarnate portion of God or the Son of God. His rapid transit through the sphere of spiritual substance, the birthplace of the spirit of man, and then through the ethereal portions of Creation did not give Him time to clothe His Divine unsubstantiality with strong protecting shields of the different species of substance of the spheres He passed through. It was but a thin veil of these that He brought down with Him to earth.

This had the advantage that His Divine nature burst through and shone forth more clearly, but it also had the drawback that it attracted attention in the lower darker spheres of the earth, excited violent opposition and was furiously attacked. Divinity, so slightly veiled in a physical body, could but appear strange, for it was too distant. Metaphorically speaking one might say that His Divine Spirit was insufficiently equipped and armed with the substance of the intervening worlds for the battle in the physical world; the bridge over the wide gulf was too slight.

As men neither heeded nor treasured this gift of Divine Love, but owing to the natural antipathy that exists between Darkness and Light, pursued the Son of God with animosity and hatred, a second envoy, better equipped for his sojourn in physical matter, had to be sent. This is the Son of Man.

He also is "One sent from God", issued from unsubstantiate Divinity. But before beginning His Mission in the physical world, he was embodied in pure spiritual substance, closely connected to that species of spiritual substance of which the human spirit-spark consists. Thus the Divine unsubstantiality of this second envoy, in virtue of the covering it had donned, came nearer to the origin of man. Besides this He was better protected, strengthened and armed with better weapons to deal with man.

In the highest part of the sphere of spiritual substance from which man's spirit issued, there lives an ideal type, a pattern of what all things existing should and can develop into in the course of their evolution.

Thus there is the prototype of ideal womanhood in all her eternal spiritual purity. Every female spirit-germ unconsciously longs to attain to this ideal of purity in its beauteous form. Unfortunately in the long journey through the world of material substance, this unconscious longing often degenerates into vanity. In such cases self-deception conjures up an imaginary picture, which must serve as a substitute for much that was longed for but was never realised. This longing gradually becomes conscious on the soul's upward flight to the Light. Consciousness of this longing begins in the next world of ethereal substance, and makes itself felt with ever increasing energy as soon as all base desires are done with. Then it serves to animate and strengthen virtuous ideals.

The magnet and the focus of this noble aspiration to excel in female virtues is the Queen of Womanhood in the pure spiritual kingdom of the Father. The spark or germ of Divine unsubstantiality in the second envoy God sent was sunk into this ideal of womanhood in spiritual substance and was brought up by her as his mother in the eternal kingdom of the Father where the Castle of the Holy Grail was the home of his spiritual youth. It was from there that he was sent down to the physical world when the time was ripe for him to be on the field of battle, to show those who were seriously seeking the Father the way to His Heavenly Kingdom and at the same time to protect them against the attacks of the evil powers.

The Son of Man, unlike the Son of God, spent his spiritual youth in the sphere of spiritual substance, the sphere where the spirit of man has its origin; he is not only fast-rooted in Divine Unsubstantiality but also in spiritual substance, thus, by virtue of this duality of origin and of development, he is in truth a God-Man. He is called the Son of Man in contradistinction to the Son of God. To Him the way to Divine Unsubstantiality lies open.

He is, therefore, endowed with Divine strength and Divine power, and He stands before all mankind and before Lucifer fully armed and ready to do battle.

Therefore, all ye men be on the watch that you may recognise Him when His time comes; for that will also be your time.

* Lecture No. 45: Lucifer
** Lecture No. 5: Responsibility
*** Lecture No. 30.: The Free Will of Man