50. The Separation Between Human and Science

 
This separation need not exist, for all humankind has a full right to science. Science only attempts to make the divine gift of Creation more comprehensible. The real activity of each branch of science lies in the attempt to fathom the Laws of the Creator more closely, so that, through their more precise knowledge, these can be used more extensively for the benefit and edification of humanity.
 
All this is nothing more than a willingness to submit to the Divine Will.
 
However, since Creation and the Laws of Nature or God that support it are so extremely clear and simple in their perfection, the natural sequence should also give a simple and straightforward explanation by the one who has truly recognized them.
 
But this is where a perceptible difference sets in, a difference which, by its unhealthy nature, tears an ever-widening gulf between humanity and those who call themselves disciples of science, thus disciples of knowledge or truth.
 
These do not express themselves as simply and naturally as would correspond to the truth, that is, to actual knowledge, indeed, as truth demands as a natural consequence.
 
There are two reasons for this, actually three. They expect a special status for what they consider to be the special effort of study. They do not like to realize that this study is also only a borrowing from the finished Creation, just as a simple farmer does through the quiet observation of Nature that is necessary for him, or as other people have to do in their practical work.
 
Besides this, a disciple of science, as long as he does not really come close to the truth in his knowledge, will always have to express himself unclearly due to the nature of the matter. Only then, when he has really grasped the truth itself, will he again necessarily become simple and natural in his descriptions due to the nature of the matter. Now it is no secret that it is precisely the ignorant who, during their transitions to knowledge, like to speak more than those with knowledge, and they will always have to resort to ambiguity because they cannot do otherwise if they do not yet have the truth, thus the actual knowledge, before them.
 
Thirdly, however, there is a real danger that the general public would pay very little attention to science if it wanted to present itself in the natural guise of truth. People would then find it "too natural" to attach much value to it.
 
But they do not think about the fact that this is the only right thing to do and also sets the standard for everything genuine and true. Only in naturalness, which goes without saying, is the guarantee of truth to be found.
 
But people are not so easy to convert to this, as they did not want to recognize the Son of God in Jesus because He seemed "too simple” to them.
 
The disciples of science have always been well aware of this danger. Therefore, out of prudence, they closed themselves off more and more from the natural simplicity of truth. In order to promote themselves and their science, they created increasingly difficult obstacles in their brooding minds.
 
The scholar who stood out from the crowd finally disdained to express himself simply and comprehensibly to all. Often only for the reason, of which he himself was hardly aware, that probably he would not have had much to look forward to if he had not developed a style of expression that would have required years of study to master.
 
Not making himself understood by everyone created an artificial precedence for him over time, which his students and successors held on to at all costs, as otherwise the years of study and the associated financial sacrifices would indeed have been in vain for many.
 
Today, it has come to the point where it is no longer possible for many scholars to express themselves clearly and understandably, thus simply, to ordinary people. The endeavour would now probably require the most difficult study and would take more than a whole human age. Above all, however, it would have the unpleasant result for many that only those people would stand out who have something to give to humanity with real ability and are prepared to serve it.
 
Now concealment through incomprehensibility for the general public is a particularly prominent peculiarity of the scholarly world, as it was similarly practised in ecclesiastical matters, whereby earthly appointed ministers of God, as guides and leaders, spoke to the worshippers seeking devotion and elevation in Latin, which they did not understand and therefore could not grasp and make their own, from which alone they were able to derive any benefit. The servants of God could just as well have spoken in Siamese at that time with the same lack of success.
 
True knowledge should not need to make itself incomprehensible, for it also lies the ability, indeed the need, to express itself in simple words. Truth is without exception for all human beings; for they originate from it, because truth is alive in Spiritual Essentiality, the starting point of the human spirit. This leads to the conclusion that truth in its natural simplicity can also be understood by all people. As soon, however, as it becomes complicated and incomprehensible in its reproduction, it no longer remains pure and true, or the descriptions become lost in trivialities that do not have the same meaning of the core. This core, the real knowledge, must be comprehensible to all. Artificially elevated knowledge can only harbour little wisdom because it is too far removed from naturalness. Anyone has not grasped true knowledge who cannot pass it on simply and naturally, as otherwise he involuntarily tries to cover up something, or is like a doll without life.
 
Whoever leaves gaps in consistency and demands blind faith in return makes the perfect God into a flawed idol and proves that he himself does not have the right path and is therefore not able to lead safely. Let this be a warning to every serious seeker!