52. The Process of Development in Creation


I have already pointed out that the written accounts of Creation which have come down to us, are not to be understood in a material sense.

The Bible narrative does not refer to this earth. The Creation of the earth was simply a natural consequence or result of the further development of Original Creation, the handiwork of the Almighty Himself. It is almost incredible that scholars should have jumped to the illogical conclusion that God, who is Perfection Itself, should, without any transition, have commenced creating the material earth.

To get nearer the truth it is not necessary to change the wording of the Scriptures. On the contrary the
Scriptural Word makes the truth much clearer than do the mistaken and defective interpretations founded on hypothesis. The student quite rightly feels it a mistake to persist in locating the Paradise of the Bible on the material earth, so far remote from God. Surely it is well-known that the Bible is a spiritual book. It reveals special spiritual proceedings. Man is only introduced to illustrate and explain their meaning where they stand in immediate connection with these spiritual phenomena.

After all it must appear quite clear to the human understanding as a matter of course that the Bible narrative cannot refer to this distant earth. Nobody will venture to question the fact that the first and direct work of the Creator can only be looked for in His immediate neighbourhood; as it proceeded from Him, it must be in close connection with Him. No sober-minded enquirer can think that this earth, the latest evolved, the remotest from the Divine sphere, can be the scene of God's Original Creation.
Creation understood in the strict sense of the word.

Thus there never could be question of a
Paradise having existed on this earth. What God personally made, as stated in the Bible, was naturally bound to Him and must be close to Him. In the same way it follows, as a natural consequence that all that was created in His immediate proximity or evolved from there, must participate in and resemble His perfection. There alone is the Kingdom of God, that only is Paradise. To locate this on the material earth must breed sceptics. The idea of Adam and Eve being driven out of a terrestrial paradise but then having to go on living on the same earth is so monstrous, is so evidently and grossly material that it is almost grotesque — a lifeless picture with the stamp of dogma which no sensible person can reconcile with his reason, his common-sense. In proportion as perfection decreases, the greater the distance from what is perfect increases, hence the spiritual beings that evolved from perfection cannot be identical with the inhabitants of this world but must have their place close to the perfection that created them. They are ideal patterns of what man should strive to become. They are the eternal spirits who never clothed themselves in matter, never were human beings, but are luminous ideal forms. They influence the spirit-germs of the human race, attracting them like magnets and strengthening the abilities of those who have become conscious.

It will be necessary once more to give a comprehensive descriptive survey of all existence to make it easier for the seeker to find the way to the eternal Kingdom of God, i. e. Paradise, his primordial home.

Let man imagine Divinity as the supreme head, the culminating point of all — God Himself — as the origin of all being, as the source of all life, absolute perfection without form or substance. From time to time He takes shape, that is, He clothes Himself in a cloak of Divine substance of which the sphere immediately below consists and of which the first beings were shaped. To these belong the four Archangels and secondly and thirdly a small number of Elders. Although the latter are not able to enter the precincts of unsubstantiality, they are of paramount importance for the development of spiritual substance. In the same way as, later on, the conscious beings of the sphere below, i. e. that of natural (animistic) substance, are of great importance for the development of matter.

Lucifer was sent from the sphere of Divine substance to be a staff and a stay for Creation in its automatic self-development. But the Son of God issued from Divine unsubstantiality as part of the Godhead, to return (after accomplishing his Mission of help) to rejoin the Father.

The Son of Man also issued from Divine unsubstantiality, from God direct. It is his connection with conscious spiritual substance which necessitates his being apart and distinct from Divine unsubstantiality, and yet he remains in direct, constant communion with unsubstantiate Divinity that he may be the eternal Mediator between God and His Work.

As Lucifer, who proceeded from the sphere of Divine substance, failed in his mission, it became necessary to send another envoy, one stronger than he, one who could bind him and bring Creation the help it so sorely needed. For this reason the Son of Man, who was entrusted with this office, issued from the
highest sphere, that of Divinity Unsubstantiate.

Adjoining the sphere of Divine substance is Paradise, the eternal Kingdom of God. It comes next in order, it is the sphere of conscious spiritual substance, consisting of created immortal
beings or spirits. These are the ideal examples of all that the human spirit, at the height of its development, can and should aspire to. Like magnets they automatically attract those who wish to rise and draw them up. Man responds by feeling an unexplained longing which urges him to seek and to uplift himself.

These spirits were never incarnated; they have always been pure spirits, the
First Created by God Himself who is the source of all life and all being; and thus they are nearest to Him in perfection, being made in His own image, as is clearly stated in the Scriptures. These words must not be passed over unheeded, they are important: after His image they tell us, not after Himself! Divinity is single and unsubstantiate.

In order to make Himself visible, God must clothe Himself in Divine substance, as has been said above; but even then He cannot be seen by beings of spiritual substance, only those of Divine substance can see Him partially. All that is purely Divine must in its clearness and brightness dazzle and blind what is not Divine. Even beings of Divine substance cannot look into God's countenance, for the difference between Divine substance and Divine unsubstantiality is far too great.

In this Paradise of
conscious spiritual substance, there are also germs of unconscious spiritual substance which have the same fundamental components as conscious spiritual substance. These germs have life, and all life strives to develop consciousness in obedience to Divine ordinance. This natural and legitimate end aspired to, must be attained by experience, and this craving to develop by experience causes such ambitious germs to sever themselves of their own accord and to cast adrift from their anchorage in the sphere of spiritual substance. As their way cannot begin by leading upwards they must necessarily begin their journey in the quest of experience in the downward direction.

This is the real meaning of the Bible narrative, the natural and necessary severing of the germs from the sphere of spiritual substance — from Paradise. When we read: "In the sweat of thy face shalt thou eat bread", the picture is metaphorically quite correct. In the battle of life, in gaining experience, man must defend and fight for his own, against the influences of the lower sphere into which he has now intruded as a stranger.

This ejection (severance or banishment) from Paradise is in no wise a punishment, for the germ, which is longing to develop consciousness, naturally and of its own accord severs itself when it has reached a certain degree of maturity. It is the transition (or birth) of a germ out of unconscious spiritual substance into natural substance and then into the physical world, in order to gain experience. It is progression, not retrogression.

It is also quite right to say, man wanted to
cover his nakedness, when he knew good and evil — and his self-consciousness began slowly to awaken.

As the germ's desire for consciousness increased in intensity it followed as natural result that it cut itself adrift from its home, its unconscious state in Paradise, to begin its journey through the spheres, first of natural substance and then of material substance, down to this world of matter. As soon as the germ left the sphere of spiritual substance it would stand
naked in the lower, different and denser surroundings. One could also say uncovered or unshielded. Thus it would not only feel the want of clothing but also the necessity to clothe itself in a protecting cloak of the substance of the spheres through which it has to pass. First it would clothe itself in a body of ethereal and finally of physical matter.

Not until man is clothed in a material body does the sensual passion fully awaken and with it physical shame. The greater this feeling of shame is, the nobler is this passion and the higher stands the man spiritually. This sense of physical shame will serve as a sure measure of a man's inner spiritual worth.
It is an infallible test, and man can easily be measured by it. When this feeling of physical shame has been choked or eradicated, the far finer, and quite different, shame or pudency of the soul, will also be destroyed and the inner man absolutely debased.

It is a sure sign of man's degeneration and moral disorganisation, when under the plea of progress, sport, hygiene, fashion, children's education, or other welcome excuses, he begins to discard this precious jewel modesty. It is a great help upwards to those who know how to value it. Collapse and fall can then no longer be prevented. It may be that a few who are thoughtlessly following the bad example of others may one day come to their senses when seized by some terrible panic.

From the moment the spiritual germ leaves its home on its journey through the spheres, its life in these lower worlds becomes more and more difficult and pressing necessities must be met.

The germ on its way helps to uplift and develop these spheres and, in return, its own development advances and is strengthened. Each worker is independent and yet all work is done in strictly logical order, weaving and interweaving, so that the life of each simple germ looks like the threads of a many-coloured carpet designed by the hand of an artist. Either the germs rise upwards to self-consciousness or they descend to be destroyed for the safety of the others. It is a mighty organism.

There are so many laws, working silently but surely in the wondrous cosmic workshop, that one could write an essay upon each of the thousand different processes in the life of man, but the inquirer would always fall back on the fundamental law, the fundamental origin, i.e. the perfection of the Creator whose Will is
Creative Spirit: the Holy Spirit. All that is of the Spirit is His Work.

As man's origin lies in the world of spiritual substance he bears a part of the
Will of God in himself, i. e. freedom of decision (free will), which makes him fully responsible for his actions.

But to bear a part of
God's Divine Will in him is not the same as to be a part of Divinity itself, which many take for granted.

If one
who knows were able to survey the wonderful workings of the Divine laws from above, he would see how feelings of thanksgiving and joy coming through a million channels unite and join in a wonderful hymn of praise.

All life proceeds in the same way: A spirit-germ, arrived at maturity, is cast off and falls down from Paradise to develop in its further life. It is an eternal repetition of the process of the apple or any other ripe fruit which falls from the tree to rot on the ground. The influences brought to bear on it, set the seed free to germinate and become a plant. The plant can only awaken to life and strength under the influence of rain, storm and sunshine. It is evident that the casting off of the germ is a necessary step in development. In the same way the successive spheres of spirituality, ethereal matter and lastly physical matter are only a necessary consequence of Creation in the higher spheres. The process always repeats itself, but the work done in each sphere is different, as it must necessarily correspond to the nature of the substance of the respective spheres. And in the world of gross physical matter, it is again the same: as soon as the spirit, passing through it, arrives at maturity, the soul is cast out or forth. That is called physical death, which is the automatic severance of the soul from physical matter to enable it to pass into ethereal matter. Again one can liken the process to fruit falling from a tree. When the weather is calm and peaceful, only the ripe fruit falls, in stormy and tempestuous weather the unripe fruit falls also. Those only are ripe fruits who go over with ripe seed at the right time. They are spiritually prepared for life in the other world, where they will quickly take root and shoot up. Unripe fruits are those whose fall (or death) is untimely. When their protecting physical body decays, it lays unripe seed bare, which is then exposed to and at the mercy of all inclement influences before its time. It either perishes or must ripen under unfavourable circumstances before it can take root and grow up in its new surroundings. Thus step by step development proceeds without intermission, unless untimely decay sets in and destroys unripe seed. Such seed is then lost and with it the life that could have become an independent fruit-bearing tree which could, in its turn, have helped carry on development in general.

He who looks round him attentively, will soon notice that the minutest occurrences in his immediate vicinity are faithful copies of the great operations in the scheme of Creation.

Next in order downwards from the sphere of spiritual substance or Paradise comes the region of natural substance (animism), which is either
conscious or unconscious. To the conscious part belong the elementals and nature-beings, elves, gnomes, nixies, etc.

These are the connecting link with matter. These beings constituted a necessary step in development on the way to create physical matter, for matter can only evolve when united to natural substance (animism). Their office was to construct or form in matter, and this they do up till the present day.

The soul of the animal is of this natural substance. And here I must call attention to the difference between spiritual substance, spirituality, and natural substance (animism). All that comes from the spirit is endowed from the beginning with the gift of free-will, the power of decision, which makes the spirit responsible for its actions. This is not the case with the beings of natural substance, as they belong to a lower order of Creation. As development proceeded, it produced the world of matter which is both ethereal and physical; in both these there are many steps or stages. Physical matter begins with the finest of vapours that the human eye can detect; but it is impossible to imagine a Paradise even on the very outskirts of this material world. However, the time will come when there will be a reflection of Paradise on this earth under the rule of the Son of Man, when the Millenium begins; then a building will be erected, a replica of the castle of the Holy Grail, which stands on the topmost height of Paradise proper, hitherto the only true Temple of God.