61. Errors

There are many who lift up their eyes to the Light and to the Truth. They long to grasp it, but only too often their intention lacks firmness. More than half the seekers are not genuine seekers. They are swayed by their own pre- established and narrow-minded opinion, and rather than change it in the slightest detail, they would refuse all that was new to them, even if it contained truth.

In this way thousands go astray and get lost, because, entangled as they are in erroneous convictions, they lose all independent judgment by which they could save themselves and raise themselves to higher thoughts. There are those who, fancying themselves possessed of all truth, have no intention to subject themselves to strict self-examination.

My words are not addressed to such.

My teaching is not limited to any particular creed and can be accepted by believers of all denominations.

I am not addressing churches or communities, religious fraternities or sects of any kind, but speak simply to man himself. I have no intention of pulling down what exists; I am building up, and throwing light on questions as yet unsolved, questions that must puzzle every one who thinks a little.

There is just one essential condition for every one of my readers: it is that he should seek the truth
seriously. He should test my words and let them take life in him without noticing the speaker: otherwise he has no profit. Those who do not proceed thus are wasting their time. Simple as my sentences may sometimes seem, the greatest attention and profound thought is requisite to understand them rightly. — Therefore apply yourselves carefully to what I say.

It is incredible how naively most men will
perforce remain ignorant of the problems: Whence did they come? And whither are they going?

Birth and death, the inseparable poles of all life on earth, should be no secret to men.

Diverse and contradictory are the views on the problem of the origin of man. Earth-born man in his insane self-aggrandisement and super-exaltation, prides himself on having a
Divine core.

But look at man. Can you discover anything Divine in him? Such a foolish statement should be branded as blasphemy, for it debases the idea of Divinity. Man has not one grain of Divinity in him.

Only a morbid imagination, conscious of its inability to understand, could nourish such an idea. Where is the man who can honestly say that such faith has become a conviction with him? If he seriously asks himself this question, he must deny it. He distinctly feels that it is only
longing to harbour Divinity in himself, but not certainty that he does so. It is quite right to say man has a Divine spark within him. This spark issues from Divine substance, it is spirit. A spark develops and flies out, but it does not carry away any part of the substance which produced it. When such mistakes are made concerning the origin of all being it follows as a matter of course that all the teaching deduced therefrom must be unsound. If I build a house on an unsound foundation, the whole building will some day totter and fall. It is necessary to have a right understanding of man's proper origin to understand the problem of life.

Investigators make the mistake of seeking for man's origin in regions far beyond the proper region, in regions of a nature their understanding has not the power to grasp or understand, and, therefore, they lose the firm ground under their feet.

If I grasp at the branch of a tree, I can draw myself up by it, for it belongs to and is
of the earth, as are the components of my physical body: it has the same consistency. But if I reach up above this branch into the air I cannot grasp it, nor pull myself up by it, for it has a different consistency to my physical body. And so it is exactly with the human soul and its core, the spirit. If this spirit seeks to draw the strength and support it needs to rise and develop from its origin, it must not look for this origin in Divinity; this would be contrary to nature. Divinity lies much too far away, above and beyond the sphere where it came from, and is of quite a different nature. And yet, in his self- conceit, man seeks contact at a point quite out of his reach, and interrupts the natural order of things. Like a dam or bulwark this foolish wish intrudes itself between him and the fountain- head, the source from which he draws his strength, i.e. his origin. He cuts himself adrift.

Therefore, away with error!

Not till then can the human spirit fully develop its power, for it is his to become
Lord in Creation, a fact he heedlessly overlooks. But it is said in Creation; he is not to be Lord over Creation. Divinity alone stands over and above Creation — God Himself, the Source of all Being and all Life is Divine. Man did not issue from God but was created by His Spirit. Divinity and Spirit are two different things: spirit is the will of God from which Original Creation came into being as a result. Let us keep to this simple fact; it will explain much and help to understand better.

As a comparison, take the will of a man: Will is his activity, not a piece of himself, otherwise his activity would waste him away and there would be nothing left of him. It is not different with God. His Will created Paradise, His Will is called the
Holy Spirit. Paradise was the product of His Spirit, not a part of God Himself. It is a step lower in the order of things. The Holy Spirit, the living Will of God, did not pass into His Creation, not the minutest portion of it. It remained outside, as is clearly stated in the Bible in the words “and the Spirit of God moved upon the face of the waters” — not God in Person. That is the difference. Neither has man anything of the Holy Spirit in him: he is only a product, the result of an act of volition of the Holy Spirit. Instead of accepting and studying this fact man is willing, nay wishes to leave a gap in his argument here.

Let us consider the general and prevalent opinion as to the Original Creation of Paradise! This was supposed to be situated on this earth. The small mind of man, fast bound by the limits of time and space, sought to compress the work of millions of years within his own small horizon, man placed himself in the centre of this circle and made himself the focus of all happenings, with the result that he quite lost sight of the origin and meaning of life.

Then man introduced the word
faith as a substitute for this clear and simple way of thinking of God of which he was no longer capable, that is indeed in case he did not propose himself to be the Creator of all Being and Life! Ever since this word faith has been the bane of mankind, and more than this, this word which was to have replaced what was missing, became the stumbling block that wrecked all.

Faith serves to satisfy all the requirements of the indolent; faith serves as a target for the ridicule of the scoffer; and the word faith, wrongly interpreted, is the barrier that bars the road to all progress. Faith is not meant to be a cloak generously covering slothful thinking, which like sleeping sickness gradually steals over and paralyses the spirit of man. Faith must become actual conviction. Close examination must precede the conviction here required, for where there is but a single gap, a single unsolved riddle, conviction is impossible. No man's faith can be genuine as long as he has a question unanswered.

The expression
blind faith rightly describes its unsound quality.

It is
living faith that is requisite as Christ once said. To live means to move, to weigh and consider, to test and investigate, and never blindly to accept and repeat what others think and say. To believe blindly means not to understand.

What is not understood brings no spiritual profit, for what is not understood does not come to life. What does not awaken to an
experience in man will never become his own, and only what he possesses can help him to rise. Nor can a man travel forward on a road full of yawning clefts. A man must stop on his upward path when his spiritual understanding will not carry him further. This fact is evident and easy to understand. Hence let him who would advance spiritually awake! He cannot find his way to the Light if he is asleep, nor if he has some fanciful picture or veil before his eyes.

The Creator wants human beings with open eyes, to see means to understand, to know; then away with blind faith — the refuge of the lazy and the indolent.

The advantage of being able to think involves the duty to investigate problems.

To avoid all this trouble man has belittled the Creator for convenience sake, and ascribes arbitrary acts to Him to prove his Omnipotence.

He who will but pause to consider, will see the great mistake made here: for an arbitrary act to be possible, it would be necessary to alter His Divine Laws, were this possible, perfection would be impossible, for perfection excludes change. Thus what, for a great section of mankind, proves the
Omnipotence of the Almighty is for serious thinkers a proof of imperfection. God is perfect!

In the perfection of God you will find the key to the unsolved riddles of life. It shall be my endeavour to enlighten the serious seekers, and they will truly rejoice and exult to have these problems explained and find that there are no gaps and no mysteries in the happenings of the world. Then they will only need to mount by the path which they clearly see before them.

There is no call and no room for mysticism in all Creation. Without let or hindrance man will be able to survey all Creation as far back as to the region of his origin. Only what is
above Creation belongs to Divinity alone, and that will have to remain a holy mystery to every human soul.

However strong man's purpose, however deep his knowledge, Divinity can never be understood by him. This is quite natural as his component parts, at his inception, set a boundary-line beyond which he cannot go. Divinity is of quite different consistency to Spirituality, from which man's spirit issued.

For example, an animal can never become a human being however highly developed its soul may be, for this is of natural substance and cannot evolve spiritual substance from which the human spirit is derived. The human spirit again can develop to the highest state of perfection but will always remain spiritual. It cannot ascend above that into the Divine Sphere.

Here again the different consistency erects a barrier. It is unnecessary to mention physical matter, as that has no individual life; it only serves as a shell or cloak and is modelled and formed by spirit and by animism.

The mighty domain of the Spirit extends throughout all the Creation, for this reason man can, should and must seek to understand and grasp it fully, for by so doing he will make himself master and reign in it. To reign, if rightly understood, means to serve!

At every point, up to the highest spiritual region of Creation, all is strictly consistent. This circumstance alone should make all things more familiar to man and cure him of his misplaced shyness and reluctance to face questions as yet unsolved.

When it is recognised that the order of all things is perfectly natural, a fresh breeze will blow through the sultry atmosphere of the morbid imaginings of those who like to push themselves forward; whose dismal imaginings serve to frighten the weak and give occasion to scoffers for ridicule, but which seem mere childish follies to him whose eyes are open to the glorious simplicity and unity of the system and method in all existence.

All things being so strictly regulated give the seeker such an open and extended outlook that he can even look back to the region where his own origin is situated.

For this he needs neither hard study nor imagination. The principal thing for him is to avoid all those who dabble in mysticism, seeking thereby to lend importance to some scanty knowledge they may be possessed of.

As men start, taking it for granted that the great work of Creation must be complicated and difficult to understand, the very fact of having all lying so clearly and simply before them, prevents them from understanding and grasping the truth. Here thousands, in spite of the best intention, stumble. They raise their eyes seeking far above, never suspecting that they have but to look before them and around them; they would then see that, being on earth, they are in the right place, with the path before them; they have only to step out, without haste or effort, but with open eyes and unprejudiced mind. Man must learn that genuine greatness is only expressed in the simplest and most natural form, indeed simplicity is a condition of greatness.

This is exemplified in all Creation, as also in man himself as being a part of Creation! Only by thinking and feeling
simply, like a child does, can he get at a clear understanding.

Simplicity, clearness, and naturalness are identical in character, the one cannot well be conceived without the other. It is a triune expressing one idea. He who makes it the principle of his search will quickly break through dim and nebulous confusion; all artificiality falls away of itself. Man will see that the order of natural sequence must never be interrupted, and is nowhere intercepted. Herein lies the magnitude of the Almighty! The inexhaustible, automatic activity of His Holy Will! The adamantine Laws of God are always constantly evident to man; they speak to him urgently and in their regularity and steadfastness testify to the magnitude of the Creator.

There is no such thing as an exception, for oats can only reproduce oats, and wheat — wheat, and so on.

This is how it is in
Original Creation, the work of God Himself, which stands nearest to Him in perfection. The fundamental principles there established were so vitalised by His Willpower that they naturally continued developing further Creation, descending stage by stage through substance which increased in density in proportion to its distance from original perfection.

Let us consider what Creation is: imagine to yourselves that all life therein, no matter in what part, is of two kinds: life that is conscious and life that is not conscious. It is very necessary and important to notice these two categories, as they bear a relation to the origin of man. It is this difference which incites to further development — the battle of life. The
unconscious is the foil to set off the conscious, although the component parts of both are identical.

It is progress and development for the
unconscious to become conscious. Associating with the conscious is a continual encouragement to attain to consciousness. Primeval Creation in its subsequent development subdivided successively into three great fundamental spheres: Spiritual substance, Original Creation, is the highest and first, next in order comes the denser and heavier sphere of animistic substance and lowest of all, because of its great density and weight, the great world of matter. This gradually sank down from Original Creation, detaching and consolidating itself. Thus the Kingdom of pure spiritual substance, embodying what is lightest and most luminous, remained above as the highest, the region called Paradise, the crown of Creation.

It is the law of gravitation which causes the sinking downward of the denser parts; which again shows us that the law of gravitation not only governs matter but is equally potent in all Creation, beginning in Paradise and descending to us. Every man should diligently study this law and instil its teaching into his mind, for it is the principal lever in the life and development of the human spirit.

I have already said
weight is not only a dominant factor in physical matter but is of the same importance in those spheres into which men cannot see and thus call the other world.

Further to make a better understanding possible, I must again divide
matter into two sections; into ethereal matter and into physical matter. The finer part of matter is invisible to man's eyes on account of its different consistency, but still it is matter.

What is called the
Other World must not be confounded with Paradise which is pure Spirit. Spirit, animism, and matter are qualities, states or consistencies which differ one from the other. What is invisible to the human eye is called the other world. Gross physical matter is called this world; its component parts being analogous to those of man, the physical eyes can see it.

Man should leave off considering things he cannot see as
unnatural. All is natural; the other world is natural and so also is Paradise, although it is so far distant.

Our physical bodies can react on what surrounds us, for as it is of the same nature, we can see, hear and feel it. It is just the same in the other sections of Creation where the consistency is different from ours. When man is in his ethereal body in the other world, he will only feel and see matter of the same nature as his own. The higher spiritual man can again only perceive his
spiritual surroundings. It sometimes happens that a man on earth can see and hear what is of the other world, before the severance from his gross physical vessel has taken place. There is nothing unnatural in this.

Next to the law of gravitation comes the equally important law of homogeneity, to which I referred when I said that only things of the same nature can recognise each other, and which is popularly illustrated by the saying: “birds of a feather flock together” and some others. This law also rules in all Creation.

A third primeval law is the law of returns. This law provides that what a man sows that shall he reap. He cannot reap wheat where he has sown rye, nor clover where he has sown thistles. And in the same way, in the world of immaterial substance: he cannot reap kindness where he hated, nor joy where he envied.

These three fundamental laws together are the signature of God's Holy Will. They alone automatically deal out reward or punishment to man in inexorable justice. Although they control all mighty cosmic happenings, they work with the same marvellous accuracy in every minute detail; the slightest injustice is unthinkable, for these laws are incorruptible. It is owing to their agency that a human being is directed to that region or quarter that corresponds to his real character and inner attitude to a nicety. Error is impossible, for these three simple laws are inactive till impelled by the man himself; then they operate without fail.

The spiritual energy of a man's inner feeling is the lever which makes the laws act, all else is without effect. For this reason the principle and sentiments by which a man steers his course
alone determine the development of his future life in the world he must enter at his death on earth.

Pretence and self-deception are of no avail, for he must reap the fruit of what his will has sown. The vibrations set in motion will correspond exactly to the energy he put into his will and will awaken more or less similar vibrations in other regions, whether it be hatred, envy or love.

This is quite natural, perfectly simple and yet the result of sternest justice! He who seriously tries to realise life in the invisible worlds cannot fail to recognise how incorruptible is this automatic operation of justice.

Having declared His Will in His laws for all Creation, the Almighty has no further need to interfere. The human soul when it reascends to the spiritual world is purified of all sin, for it has passed through the millstones of God's holy Will.

There is no other way to approach the Almighty. According to man's inner life and purpose, he will be treated by these millstones. He can pass through them painlessly to higher spheres of Light, or be crushed and mangled and cast into the pit.

The spirit which is incarnated in the physical world is clothed in a body of fine ethereal matter which it needs as a covering and protection in its passage through the ethereal world. This body remains with the soul during its life on earth and forms a link between the two worlds.

Now gravitation in the first place affects dense gross matter, in this case the physical body. At death this falls away, and then the ethereal body which comes next in heaviness and density, is uncovered and unprotected and is fully exposed to the rigour of the above law.

When it is said that the spirit forms the body, this is true of the ethereal body. The inner man, his desires and principles lay its foundation, for will has the power to mould ethereal matter. Desire for mere physical well-being has a demoralising tendency and makes this body dense, therefore heavy and dark. This is because such wishes can only be granted in the material world. In seeking to satisfy them, man sinks in obedience to the law of gravitation.

To be able to partake of the enjoyments of the flesh after the death of the physical body, it is necessary for the ethereal body to approach the consistency of matter (the flesh) as nearly as possible.

The case is different with the man whose mind is set on higher and nobler things; his will-power of its own accord, automatically forms a lighter and more luminous ethereal body, thus he can approach the pure, luminous heights to which he aspires.

The destination of a human spirit, in each case, equips the ethereal body, so that after the death of the physical body the spirit is able to attain his end, whatever it may be. In this way the spirit actually forms the body. It is quite a natural process, for will, which is spirit, has the power to shape fine ethereal matter, indeed it cannot avoid doing so. Every time the spirit wills, a shape is formed, whether a pleasant or an unpleasant one and this remains with the man as long as his wish and feeling continue to nourish the shape or form. These shapes either further or hinder, raise or lower man according as the law of gravitation acts on them.

The moment, man's will is turned in another direction, new forms appear and the old ones, receiving no more reinforcement, gradually fade and dissolve. In this way man remoulds his fate!

The anchorage that the physical body had in matter is lost when it dies; the soul set free, either sinks or rises in the ethereal world, called the other world. The law of gravitation provides that the soul goes straight to that region where the weight exactly corresponds to its own, from there it cannot move either higher or lower. There it will find spirits of the same manner of thinking as itself, for that which has the same weight is of the same nature and what is of the same nature naturally has the same weight.

As man behaved in his life on earth, he will now suffer from or rejoice with those of the same nature and disposition as his, until he again changes, first inwardly, then in his ethereal body, which now moves upwards or downwards as it is impelled by the difference in its weight. Thus man cannot complain, neither need he give thanks, for whether he be raised to the Light or whether he be cast into utter darkness, in either case it would be the result of his condition at the time.

Still man has every reason to thank his Creator and praise Him for the perfect justice of these three laws. They have made man the absolute master of his fate, for it is his will (the actual condition of his inner man) which uplifts him or makes him sink. If you try to picture to yourself the interaction of these laws, you will see how exactly every one is rewarded or punished, enjoys mercy or perishes as he himself decides. It is simplicity itself, and shows that the will of man is the strong and never-failing rope which each one can seize to save himself. This simplicity is so sublime in itself that it compels him who understands it, to fall on his knees before his Creator. My writings repeatedly refer to the simple laws, pointing out how they operate under all circumstances, but I must go into their wonderful interaction more particularly further on. To understand this interaction means to be able to see the steps by which man can mount up to Paradise as well as those steps that lead downwards.

He need not even take the steps himself, he is carried up or cast down according as his inner nature decides. Which way he lets himself be carried is always a matter for him alone to decide.

Doubt and derision are really unexpressed wishes. Quite unconsciously every scoffer betrays what he really desires and thus exposes his inmost thoughts to the observer. The negligence, the poverty of spirit thus laid bare, are truly pitiable. But one's indignation is justly aroused when a man degrades himself inwardly below the level of the ignorant beast as is often the case. One may pity such people without, however, being indulgent. Indulgence would mean preferring indolence to diligent investigation. Serious seekers must be sparing with their indulgence, they would harm themselves without helping the other.

Great then will man's exultation be when he can contemplate this wondrous Creation with matured understanding and can let himself be carried up to luminous heights, which he may then truly call his home!