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The Son of God said to His disciples, “He who absorbs my Word, absorbs me, in reality, he eats my body
and drinks my blood!”
Such is the sense of the words the Son of God spoke when He instituted the Last Supper as a
remembrance of His life on earth, symbolized through the meal. How then could it happen that fierce
controversies about these words arose among the learned and among the churches. Their meaning is so
simple and so clear when man takes as their basis that the Son of God, Christ Jesus, was the Word of God
which had become flesh.
How could He express Himself more clearly than by simply saying: “He who absorbs My Word eats
of My Body and drinks of My Blood!” Also when He said: “The Word is truly My Body and My Blood!”
He had to speak in this way because He Himself was the Living Word in flesh and blood. All
transmissions, however, time and again, left out the most important point: the reference to the Word
which walked on earth! It was considered insignificant because it was not understood. Through this
however, the whole Mission of Christ was misunderstood, mutilated and distorted.
Despite their faith, even the disciples of the Son of God at that time were not capable of
understanding the words of their Master aright, just as they had never fully grasped so much of what He
had said. Indeed Christ Himself often enough expressed His sadness at this. They simply formed the
meaning of the Last Supper in such a way as they, in their childlike simplicity, had understood it. It is
therefore quite natural that they passed on words which were not quite clear to them in the way in which
they comprehended them, and not as the Son of God had meant them. —
Jesus was the Word of God become flesh! Thus he who absorbed His Word aright also received Jesus
Himself.
And if a man lets this Word of God which is offered to him come to life within himself so that it
becomes an integral part of himself, of his thoughts and his actions, he thereby also lets the spirit of Christ
come to life within himself, for the Son of God was the Incarnate Living Word of God!
Man must make an effort to really fathom this train of thought aright. He should not merely read it
and talk about it, but he must also try to make it come alive by quietly experiencing its meaning in living
pictures. Then he will also truly experience the Last Supper, providing he recognizes that he receives the
Living Word of God thereby, the meaning and intent of which he must first thoroughly know, of course.
It is not quite as easy as many believers think it to be. To partake of Holy Communion apathetically
will be of no benefit; for what is living, as is the Word of God, must also be accepted as a living thing.
The Church cannot breathe life into Holy Communion for someone else unless the communicant has
prepared himself beforehand to receive it in the right way.
One also sees pictures intended to illustrate the beautiful words: “I am knocking!” Such pictures are
quite right. The Son of God is standing at the door of the cottage, knocking and desiring admittance. But
here man has already added some of his own thoughts by showing a set table through the partly-open
door of the cottage. This gives rise to the idea that no one who asks for food and drink should be turned
away. The thought is beautiful and corresponds to Christ’s Word, but it has been interpreted in too narrow
a sense. “I am knocking” means more! Charity forms but a small part of the meaning of God’s Word.
When Christ says: “I am knocking” He means that the Word of God embodied in Him is knocking on
the door of the human soul, not asking for admittance but demanding it! The Word in its entirety, as it has
been given to man, is to be received by him. His soul is to open its door to admit the Word! If the soul
complies with this demand, the physical actions of the earth-man will naturally accord with what the
“Word” demands.
Man invariably seeks only intellectual understanding, which means analysis, and therewith
diminishment; a placing within narrow boundaries. Therefore, time and again he runs the risk of
recognizing only fragments of all that is great, just as it happened again in this case.
The Incarnation, i.e., the becoming human of the Living Word of God, is always bound to remain a
mystery to man on earth because the beginning of this happening took place in the Divine Sphere. The
human spirit does not possess the perceptive capacity to penetrate into the Divine Sphere wherefore the first link in the chain of events which led to the later Incarnation will always remain closed to human
understanding. It is therefore not surprising that just this symbolic act of the Son of God, as expressed in
the distribution of the bread and the wine, could up till now not be understood by mankind. However, if
after this explanation, which enables man to construct a picture in his mind, he still persists in zealously
agitating against it, he merely proves that the limit of his perception ends in the Spiritual Sphere. By
defending the hitherto prevailing unnatural explanation of the Words of Christ he would only attest to an
unscrupulous obstinacy.

“If thou art the Son of God, come down from the cross! Save Thyself and us!” These were the scornful
words addressed to the Son of God as He suffered in agony on the cross in the burning rays of the sun.
Those who shouted thus considered themselves especially clever. They scoffed, they triumphed and they
laughed hatefully without any real reason; for surely Christ’s suffering was no reason for mockery and
ridicule, much less for laughter. Their laughter would have ceased if but for one moment they could have
“seen” the simultaneous happenings in the Ethereal and Spiritual Realms; for their souls were firmly
bound by it for thousands of years. Even though their punishment could not become immediately visible
in the material world, it did come in all the subsequent earth-lives which these wicked souls were forced
to live on account of it.
The scoffers of that time thought themselves clever. However, they could have given no better proof
of their narrowness than these words, for they reveal the most childish view one can think of. Those who
speak thus are far from any understanding of Creation and the Will of God operating therein. How
depressing and sad is therefore the realization that even today a great number of those who still believe in
God at all and in the Mission of His Son at that time are quite convinced that Jesus of Nazareth could
have come down from the cross if He had only wanted to.
After two thousand years there is still the same sluggish narrowness without a change towards
progress! According to the naive opinions of many believers Christ, having issued from God, must be
unlimited in His actions here on earth.
This expectation, stemming from a most unhealthy naiveté, is a faith borne of indolent thinking.
By becoming human the Son of God was also “placed under the law,” that is, He subjected Himself
to the Laws of Creation, to the unalterable Will of God in Creation. There could be no changes in
connection with the physical and earthbound body. In obedience to the Will of God, Christ voluntarily
submitted to this Law, and He did not come to overthrow it, but to fulfill it through becoming human on
this earth.
He was therefore bound to everything in the same way as man on earth is bound, and even being the
Son of God, with all His Divine Might and Power, He could not come down from the cross as long as He
was in a physical body of flesh and blood. That would have been the equivalent of overturning the Divine
Will in Creation!
This Divine Will, however, is perfect from the very beginning. Everywhere, not only in the World of
Gross Matter here on earth, but also in the Ethereal World and in the Worlds of Animistic and Spiritual
Substantiality, with all their sub-divisions and transitional stages. It is the same as in the Divine Sphere
and also in God Himself.
Divine Activity, Divine Power and Might never manifest in public displays. The Divine in particular
will only live in the strict fulfillment of the Divine Will, and never wishes to act otherwise. The same
holds true for the human being who is highly developed spiritually. The more highly matured he is the
more strictly will he submit to the Divine Laws in Creation, voluntarily and joyfully. But he will never
expect arbitrary acts which lie outside the valid Laws of Creation, because he believes in the perfection of
the Divine Will.
If a physical body is firmly nailed to a cross it cannot free itself without outside physical help. That is
the Law according to the Divine Will in Creation, which permits of no exceptions. He who thinks
differently and expects something else does not believe in the Perfection of God and in the immutability
of His Will.
The fact that men still have not changed despite their alleged progress in knowledge and know-how,
and that they still stand where they stood in those times, is demonstrated when today they again call out:
“If He is the Son of Man, He can bring about the catastrophes that have been prophesied as soon as
He so wills.” To them this is a foregone conclusion. In other words, however, this means that: “If He
cannot do so He is not the Son of Man.”
Yet men are very well aware, as Christ the Son of God Himself already pointed out, that no one but
God knows the hour in which the Judgment begins. Therefore, if men now speak these words they express a twofold doubt. They doubt the Son of Man and doubt the Son of God's Word. It is also proof of
their lack of understanding toward the entire Creation. Of their complete ignorance in all the very things
which are most urgently necessary for everyone to know.
If in becoming man the Son of God had to submit to the Will of God in Creation, it follows naturally
that the Son of Man also cannot stand above these Laws. Indeed it is utterly impossible to stand above the
Laws in Creation. He who enters Creation thereby also becomes subject to the Law of the Divine Will,
which never changes. This applies also to the Son of God and to the Son of Man. A great handicap to
their ability to comprehend all these things is imposed upon men by the fact that they have never sought
these Laws in Creation and thus, until today, they have had no knowledge of them except for small
fragments upon which they happened to stumble here and there.
If Christ performed miracles that are quite beyond man’s ability this does not justify the idea that He
did not need to observe the Laws of the Divine Will resting in Creation, that He reached beyond them.
That is impossible. Even when he performed miracles He acted in complete accordance with the Laws of
God, not arbitrarily. He only proved thereby that He worked in Divine Power, not in spiritual power, and
that thereby the effects naturally also far surpassed anything humanly possible. But these miracles were
not outside of the Laws in Creation; rather they were in complete accordance with them.
Man’s spiritual development is so far lagging behind that he cannot even fully realize the spiritual
powers at his command, or he, too, would accomplish achievements that would appear miraculous by
present standards.
With Divine Power, however it is naturally possible to create far superior works, which can never be
attained with spiritual power, and which even differ in their nature from the highest spiritual working. But
despite this, every happening remains within the bounds of Divine lawfulness. Nothing goes beyond it.
Men are the only beings that commit arbitrary actions within the limits of the free will given to them, for
they have never really attuned themselves to the Will of God. Wherever they have a certain liberty to act
in accordance with their own will, they have always put their own will first. And in so doing they
paralyzed themselves and could never soar above what their own earthbound intellectual volition
permitted.
Thus men do not even know the laws in Creation which cause or release their spiritual power, the
laws in which they can unfold their spiritual power.
They are all the more amazed at the unfolding of Divine Power. However for the same reason they
are unable to recognize Divine Power as such, or they expect it to accomplish things that lie outside the
Divine Laws in Creation. This would include the descent of a gross-material body from a gross-material
cross.
Raising of the dead through Divine Power is not outside of the Divine Laws as long as it happens
within a certain time after death, the length of which differs for each human being. The more spiritually
mature the soul is when severing itself from the physical body the quicker it will be released, and the
shorter will be the time during which the lawful opportunity exists to recall it, because this can only
happen while the soul is still connected with the body.
The soul, which is animated by the spirit, must obey the Divine Will, i.e., the Divine Power, and at its
call must return along the ethereal bridge, to re-enter the already abandoned physical body as long as this
bridge has not been pulled down.
If we speak of Divine Power and spiritual power, this does not refute the fact that in reality there is
but one Power which has issued from God and which permeates all of Creation. Yet there is a difference
between Divine and spiritual power. Spiritual power is ruled by Divine Power from which it has issued. It
is not by any means a weakened Divine Power but rather a changed power which, through being changed,
has become a different species, thereby becoming more limited in its effectiveness. Thus there are two
species working differently, yet in reality only one power. This is followed by the animistic power, which
is a changed spiritual power. Hence there are three basic powers, of which the spiritual and the animistic
powers are nourished and governed by the Divine Power. All three may be called one. There are no other
powers, only many sub-species which originate from the basic spiritual and animistic species, and each of
which is also different in its effect. Each sub-species through change again produces correspondingly
changed laws which, however, are always linked logically to the fundamental species although in accordance with the change of power that has taken place, they appear different outwardly. All the
species, however, including the fundamental species, are bound to the highest Divine Law of Power, and
within their own changed laws can only be different in their outward forms. They appear different
because, with the exception of the Divine Will Itself, every species and every sub-species forms only
partial-species, thus, being in themselves incomplete, they can also have only partial-laws. These strive to
unite with the perfect whole, the Pure Divine Power from which they are derived, and which is identical
with Divine Will and becomes manifest as immutable adamantine law.
Each power with all its sub-species works in the existing ethereal and gross material worlds,
depending on its respective nature, and forms therein diverse worlds or planes according to its own
diverse nature, which if judged individually, represent in every case only a fragment of the entire
Creation, since the power that formed them is also only a respectively changed part of the perfect Divine
power, not with perfect, but rather only with partial laws. Only when all the laws of the various world
planes are combined do they again result in the perfect laws which were established through the Divine
Will in Primordial Creation, in the Pure-Spiritual Realm.
Therefore a seed-germ of the human spirit has to traverse all the world-planes in order to personally
experience their individual laws and bring them to life within itself. After he has gathered all the good
fruit from them, these laws will really have become a part of his consciousness; and if he makes proper
use of them according to the Will of God he may then enter Paradise; indeed he will be carried there by
the effects of these laws and from there he will intervene knowingly in the planes below him, helping and
furthering, as the highest task of every mature human spirit. There can never be overcrowding since the
world-planes now existing can be extended without limit as they float in infinity.
Thus the Kingdom of God will become larger and larger, forever being developed and extended by
the power of the pure human spirits, whose field of activity will be Subsequent Creation, which they can
direct from Paradise, having themselves already wandered through all its parts and thereby become
thoroughly acquainted with them.
These explanations are given here only so that no misconceptions will arise through the reference to
Divine Power and spiritual power, for in reality there exists but one Power which issues from God and
out of which the different species are formed.
He who knows of all these processes will never childishly expect things to happen which can never
happen because they lie outside the individual laws in Creation. Thus it is not possible for the Son of
Man, by stretching out His hand, to cause instant catastrophes. That would be against the existing and
immutable Laws of Nature. The Son of Man, as servant of God, sends the Divine Will, the Divine Power,
out to the various basic powers, which in turn follow the new direction that was given to them through the
ruling Divine Will. In so doing, however, they act exactly according to the given direction, albeit
precisely in accordance with their partial laws which they cannot circumvent. Although there is the
greatest possible acceleration, this too is always bound by their potentiality.
Thus the spiritual is more mobile and lighter, thus faster than the animistic. For this reason the
animistic will require more time to manifest than does the spiritual. Consequently the animistic, i.e., the
elemental happening must naturally also take place after the spiritual happening. Likewise these powers
can move ethereal matter faster than gross matter. All these laws must be fulfilled; they can neither be
circumvented nor broken.
These Laws are known to the Light and the dispatch of special orders, or the messengers who fulfill,
are so arranged that the final effects converge as God willed it.
An effort of a magnitude far beyond man’s power to comprehend has been necessary for the
Judgment that is now at hand. But it works precisely so that in reality there are no delays... except for
those points where human volition is required to co-operate. Men alone, with foolish obstinacy, forever
try to remain outside every fulfillment, or even to malevolently interfere with its accomplishment... in
earth-binding vanity.
But fortunately this was taken into account after the great failure of mankind during the life on earth
of the Son of God. Through their failure men can only make the earthly path of the Son of Man more
difficult up to a certain point, forcing Him to wander on by-ways and make detours, they cannot,
however, prevent the happenings ordained by God, nor in any way postpone the predestined outcome, for the backing of the Darkness, which gave them strength for their foolishness, has already been taken away
from them, since the bulwark of intellectual activity behind which they take shelter while shooting off
their poisoned arrows, will soon collapse under the pressure of the advancing Light. Then all will collapse
around them, and no mercy will be shown to them after all the harm they have constantly created in their
evil thoughts. Thus the day so ardently longed for by those who strive for the Light will come not one
hour later than was originally ordained.

Bahamas95:
Alright, please can I get your email or WhatsApp number.

Okay 09zero41fortyfiveforty85

Bahamas95:
Alright, that means I will sum up courage and visit one of their centers someday.

Please do and if you need any clarification let me know. Thank you

AntiChristian:
Una be catholic?

Not at all we are totally different, do you wish to know more about us

Bahamas95:
This grail movement people dey confuse me. I always enjoy listening to one of their speakers on radio but I don't really know where they belong.
I nor wan join cult ignorantly, not even in my dream. Weda na cult wey dey disguise I nor know.




Its better I listen jejely and remain in my house.

The Grail message is not a cult and it would never be a cult. It's just like a logical version of Christianity. Which put to light what seems to be confusing from the church

Immaculate Conception is not only meant in a physical sense, but primarily in a purely spiritual sense,
like so much else in the Bible. Only he who accepts and intuitively perceives the spiritual world as really
existing in its vital activity can find the key to an understanding of the Bible; intuitive perception alone is
capable of making the Word come to life. To all others it will always remain a book with seven seals.
Every conception arising out of pure love and with a sincere look upwards to the Creator, in which
the sensual instinct is not the basis but merely a contributing force, is an immaculate conception in the
physical sense.
In reality this occurs so seldom that there was a need to put special emphasis on it. The assurance for
the relegation of sensual instincts was assured by the fact of the Annunciation, which is why special
mention of it is made, because otherwise a link in the chain of natural happenings and strict co-operation
with the spiritual world would be missing. The Virgin Mary, already provided with all the gifts needed to
fulfill her high mission, was at the requisite time, led through spiritual guidance into contact with persons
who had deeply penetrated into the revelations and prophecies about the coming Messiah. This was the
first preparation on earth which urged Mary onto the path leading to her real goal, and which acquainted
her with all the circumstances in which she herself was later destined to play such an important role,
without being aware of it at that time.
The bandage which blindfolds the eye of the specially chosen ones is only carefully and gradually
loosened so as not to disturb the necessary process of development, for every intermediary step must be
seriously experienced in order to finally ensure the possibility of fulfillment. To be conscious of the actual
task too early would leave gaps in the development which would render a later fulfillment more difficult.
Having the final goal in sight constantly incurs the danger of pressing forward too rapidly, whereby much
that absolutely must be experienced in all seriousness to qualify for the appointed task would be
overlooked or learned too slightly. However, people can only experience seriously what at any particular
time they regard as their real life’s task. So it was with Mary.
Thus, when the day of her inner and outer readiness had come, during a moment of perfect rest and
psychic balance, she became clairvoyant and clairaudient, that is, her innermost being opened itself to the
world of a different substance and she experienced the Annunciation described in the Bible. The bandage
fell from her eyes and she consciously entered into her mission.
The Annunciation became such a momentous and stirring spiritual experience for Mary that from that
hour on it completely filled the life of her soul. From that time on it was concentrated in one direction
only, i.e. to be allowed to expect a high Divine Grace. Through the Annunciation the Light wanted to
bring about this condition of her soul so as to drive back all base instincts from the very outset, and to
create the soil upon which a pure physical vessel (the child’s body) could come into being for the
immaculate spiritual conception. Because of this exceptionally strong psychic orientation of Mary the
physical conception, which later occurred in accordance with the laws of Nature, was an “immaculate”
one.
For those who have some knowledge of the spiritual world and its widespread activities, which easily
span thousands of years in preparing for all great events, it is not difficult to understand that Mary came
already equipped with all the gifts needed for her mission, that is, she was pre-natally chosen to become
the earthly mother of Jesus, the coming Bringer of Truth.
With the child’s body developing in such circumstances as the purest vessel, the earthly conditions
were provided for an “immaculate spiritual conception,” the incarnation, which takes place in the middle
of pregnancy.
In this case it was not of one of the many waiting souls or spirit-sparks who wish to or are compelled
for the sake of development to incarnate to live a life on earth and whose ethereal bodies (or garments)
are more or less tarnished and soiled, so that their direct connection with the Light is dimmed and at times
completely severed. Here it was a matter of an entire part of Divine Essence, given out of love to mankind
erring in darkness, which was strong enough to prevent the direct connection with Primordial Light from
ever being broken. This resulted in a close connection between the Godhead and mankind through the
One, Who resembled a shining pillar of inexhaustible purity and power from which anything base had to slide off. Thus the possibility was also created for the transmission of undimmed Truth drawn directly
from the Light, and also of the power for the actions which appeared to be miracles.
The account of the temptations in the wilderness demonstrates how the attempts by dark influences to
defile Him were repelled by the purity of His intuitive perception without being able to do any harm.
After Mary’s immaculate physical conception, the incarnation, which occurs in the middle of
pregnancy, could take place directly from the Light with a strength which excluded the possibility of any
dimming on the intermediate steps between the Light and the mother’s body, thus bringing about an
“immaculate spiritual conception” as well.
Therefore it is quite right to speak of an immaculate conception, which, at the conception of Jesus,
occurred both physically and spiritually without the necessity of circumventing, altering or remodeling a
Law of Creation for this particular case.
Man must not now think that a contradiction lies within the prophecy which promised that the Savior
should be born of a virgin.
The contradiction lies solely in the wrong interpretation of the word “virgin” in the prophecy. If this
prophecy speaks of a virgin, it does not assume some narrow concept, much less the views of a State, but
it can only be a matter of a broad human concept.
A narrow view would have to recognize the fact that a pregnancy and childbirth by themselves,
without considering conception, preclude virginity in the ordinary sense. The prophecy, however, does
not mean such things! It meant that Christ would definitely be born as the first child of a virgin, that is, of
a woman who had never been a mother. In such a case all the organs involved in the development of the
human body are virginal, that is, they have never before been active in this way, meaning that no child
has issued from this womb. In the case of every first-born child the organs of the mother’s body must be
virginal. Only in this sense could such a far-reaching prophecy be understood, since every prophecy can
only be fulfilled in strict consistency with the active Laws of Creation and is made on the basis of such
reliable foresight.*(Lecture No. 48: World events)
Thus in this prophecy “the first child” is meant, and therefore a distinction has been made between
virgin and mother. Any other distinction is out of the question because the concepts of virgin and married
woman have merely arisen out of the purely civil or social institution of marriage, which are definitely
not meant by such a prophecy.
The very perfection of Creation as the Work of God makes the act of procreation absolutely
necessary, because the Omniscience of the Creator has ordered all things in Creation, from the Primordial
beginning on, in such a way that there should be nothing too much or superfluous. Holding such a thought
is the same as saying that the Work of the Creator is imperfect. The same applies to one who contends
that the birth of Christ occurred without there first being an act of procreation as prescribed by the Creator
for mankind. A normal act of procreation through a human being of flesh and blood must have taken
place! Even in this case.
Anyone who truly understands this praises his Lord and Creator more than those who want to permit
other possibilities. The former shows such unshaken faith in the Perfection of his God as to be convinced
that any exception or change in the Laws He has ordained is absolutely impossible. And that is the
greater faith! Besides, all the other events absolutely bear this out. Christ became a human being on
earth. With this decision, He was also obliged to submit to all the Laws God had decreed for physical
procreation because the Perfection of God requires this.
Should it be argued that; “With God nothing is impossible,” then such an obscure explanation offers
no satisfaction, for again another and quite different meaning lies in these words than that which so many
people imagine in their indolence. In order to refute the wording of this sentence as commonly
understood, it need only be said that imperfection, want of logic, injustice, arbitrariness and many other
things are impossible with God. It could further be argued that if in this sense nothing is impossible with
God, He could just as easily, with a single act of His Will, have made every man on earth a believer!
Then He need not have had His Son incarnate on earth, exposing Him to earthly hardships and death on
the cross. He would have been spared that tremendous sacrifice. The fact, however, that things happened
as they did shows the inflexible nature of the Divine Laws which have been active in Creation from the
very beginning, the perfection of which makes a forced intervention for the purpose of changing them in one way or another quite impossible.
Blindly contentious opponents might now stubbornly assert that the way it happened was according
to God’s Will. That is quite right, but in no way proof to the contrary; on the contrary, it merely confirms
the previous reasoning, provided one drops the more naive interpretation and follows the deeper
explanation which is absolutely required for all statements of a spiritual nature.
It was the Will of God! However, that has nothing to do with arbitrariness, but, on the contrary, it
means nothing less than the confirmation of the laws God placed in Creation and which bear His Will; it
means absolute obedience to them, allowing for no exception or circumvention whatever. It is just in the
necessity of compliance that the Will of God reveals and manifests itself.
Therefore in order to fulfill His mission, Christ too, inevitably had to submit to all the Natural Laws,
that is, to the Will of His Father. The fact that Christ did so is proved by His whole life. His feeling
hunger and fatigue, His suffering and finally His death on the cross. He was subject to everything to
which man’s earthly body is subject. Why then should His procreation alone have been different, when
there was no necessity for it. It is just because of the naturalness that the Savior’s task is even greater, by
no means smaller! Neither was Mary less blessed in her high calling.

account the necessary transition stages required by the animistic and material substances lying in
between. Taking into account the transition stages can only be accomplished by an incarnation in the
flesh, as happened in the case of the Son of God!
As the Son of God “has been re-united with the Father”, has returned to His origin, He is again part
of Divinity and thus is also separated from what is earthly.
Any exception to this would mean a bending of the Divine Creative Will, which in turn would show a
lack of perfection.
But since perfection is inseparable from Divinity, there remains no other possibility than that His
Creative Will is also perfect, which is the same as being unalterable. If all men were perfect too, it would
naturally follow that everyone would and could always and only take the same road as the other.
Only imperfection permits differences!
In fulfillment of the perfect Divine laws it was impossible for the Son of God, after His “return to the
Father”, just as for the Father Himself, to be personally in the sphere of matter or to descend to the earth.
Not without becoming man in accordance with the Creation Laws!
For these reasons Divine worship of any material object must represent a transgression against the
supreme Law of God; since Divine honors should only be accorded to the Living God, Who on account
of His Divinity cannot be on earth.
In accordance with the Perfection of God, as expressed in His Creative Will, the gross material body
of the Son of God in turn had to be purely physical, and must therefore not be called or considered
Divine.*(Lecture: The resurrection of Christ's physical body)
It follows that everything which contradicts this will cast doubt on the absolute Perfection of God and
must therefore be wrong! This is an unquestionable and infallible standard for an appraisal of the right
faith in God.
It is different with pure symbolism. Every symbol serves a good and helpful purpose as long as it is
seriously regarded as such; for the sight of it will help very many people toward greater and deeper
concentration. Many a man who looks upon the symbols of his religion will find it easier to direct his
thoughts more clearly towards the Creator, no matter what name he uses to make Him more conceivable.
It would therefore be wrong to doubt the high value of religious ceremonies and symbolism, as long as
they do not degenerate into adoration and worship of the material object.
As God Himself cannot descend to the earth in the Gross Material Sphere, it is up to the human spirit
alone to make its way upward to the Sphere of Spiritual Substantiality from which it originates. And to
show this way Divinity descended by becoming man, for in Divinity alone lies the Original Power from
which the Living Word can flow. But man must not imagine that Divinity remained on earth in order that
every person might at once be accorded grace in a very special manner just by wishing for it. For the
purpose of obtaining grace the immutable Laws of God lie in Creation, and it is only through strict
adherence to them that grace can be received! He who wishes to ascend to the Luminous Heights must
adjust himself accordingly!
Nobody shall compare God in His Perfection with an earthly king who according to his own
imperfect human judgment can arbitrarily repeal sentences passed by his equally arbitrary judges. The
Perfection of the Creator and of His Will, which is One with Him, render such a thing impossible!
The human spirit must at last get used to the thought that it must bestir itself most energetically to
obtain grace and forgiveness and thus fulfill the duty it has indolently neglected. He must pull himself
together and work on himself if he would not fall into the darkness of the damned! To trust in our Savior
means to trust in His words. To let His words come to life in deeds! Nothing else will help! Mere hollow
faith is of no avail. To believe in Him simply means to believe Him. Anyone who does not work
assiduously to climb the rope tendered him through the Word of the Son of God is irretrievably lost!
If a man really wants to have his Savior he must finally bestir himself to spiritual activity and work
which is directed to more than mere earthly advantages and enjoyments, but must strive to climb up to
Him. He must not in his presumptiously expect his Savior to descend to him. The way upwards is shown
in the Word. God will not run begging after mankind when they build up a false picture of Him and
thereby turn away and go on wrong paths. It is not as easy as that. Because such an absurd notion deeply rooted in many people through a false understanding, mankind must first learn to fear their God
again. They must recognize through the inevitable reciprocal action of their comfortable or dead faith that
His Will is adamant in its Perfection and cannot be bent. He who will not conform to the Divine Laws
will be hurt or even crushed, as must also happen ultimately to those who practice idolatry by according
Divine homage to something that is not Divine! Man must learn to recognize the fact that: the Savior is
waiting for him, but He will not come and fetch him!
The faith, or rather the delusion, held by the greater part of mankind of the present day was bound to
fail them, and even lead to misery and destruction, because it is dead and without real life!
As Christ once drove out the money-changers who were defiling the Temple, so must men first be
whipped up out of their indolence regarding their thoughts and intuitive perception about God! But let
him who does not wish otherwise sleep on, let him recline comfortably on the soft cushion of the self-
delusion that he has the right faith if he thinks little, and that to ponder is, after all, sinful. The awakening
which is nearer to him than he expects will be terrible. He will receive in proportion to his indolence!
How can a man who believes in God, who has reflected upon His Nature and His Greatness, and
who, above all, knows how the perfect Divine Will rests in Creation as the active Laws of Nature, expect
that his sins can be forgiven through some penance imposed upon him, in direct contradiction to the
Divine Law of absolute Reciprocal Action. This would be impossible even for the Creator; for the Laws
of Creation and of Development, which have issued from His Perfection, are in their effects solely and
completely responsible for the automatic dispensation of reward or punishment, which they carry out with
immutable justice, in the ripening and harvesting of the good and evil seeds sown by the human spirit.
Whatever God wills, every new act of His Will must always bear within itself perfection, and can
therefore never deviate in the slightest degree from previous acts of will, but must be completely
consistent with them. God’s Perfection necessitates that everything, literally everything, must continually
follow the same course. Forgiveness of sins and consequently immediate atonement is utterly impossible
unless the Divine Laws resting in Creation and to which every human spirit is subject if he wishes to enter
the Kingdom of Heaven, have been fulfilled.
How can a man upon some reflection expect any deviation? This would be a downright diminishment
of his Perfect God! When Christ during His life on earth said to this or that man: “Thy sins are forgiven
thee”, this was quite correct; for in his earnest prayer and firm faith lay the best guarantee that in future
the man concerned would live according to Christ’s teaching thus was bound to receive forgiveness of his
sins, because he had adjusted himself aright to the Divine Laws of Creation and no longer acted against
them.
Now, if a man at his own discretion dictates penance to another, after which he declares the other’s
sins to be remitted, he deceives himself and the man who came to seek his help, whether consciously or
unconsciously and unscrupulously sets himself far above the Godhead!
If only men would at last think of their God in a more natural way! Their God Whose Volition
created living nature in the first place. But in their blind deluded faith they form a picture of Him which is
an illusion, whereas He is of course anything but that. It is just in the Natural Perfection or Perfect
Naturalness of God, as the Primordial Source of all being and the Starting Point of all that lives, that His
greatness is so powerful and beyond the grasp of the human spirit. Many of the teachings, however,
contain so much willful distortion and confusion as to make it unnecessarily difficult and sometimes quite
impossible for man to preserve a pure faith because of the lack of all naturalness. And how many
incredible contradictions are contained in some of them!
For instance, they frequently contain as a basic tenet the Omniscience and Perfection of the Will of
God and of the Word that issues from It! However, this must naturally carry with it an immutability that
cannot be moved by a hair’s breadth, for Perfection cannot be conceived in any other way. The actions of
many religious leaders, however, show doubt in their own teaching, because they stand in direct
contradiction to it, and by their deeds they openly disavow its basic tenets! For example, the hearing of
confession and the imposition of penance, the sale of indulgences whether for money or for prayer, which
is supposed to be followed by the immediate forgiveness of sins, and other similar customs, are, on calm
reflection, a denial of the Divine Will resting in the Laws of Creation. He who keeps his thoughts away
from erratic, unsupported notions will see in this nothing but an absolute belittlement of the Perfection of
God.

Where are the people who really apply this highest of all commandments? Where is the priest who
teaches it purely and truly?
“I am the Lord thy God; thou shalt have none other gods but Me!” These words are given so plainly,
so unconditionally, that any deviation should be utterly impossible! Christ also repeatedly pointed this out
quite clearly and strictly. It is all the more deplorable that millions heedlessly overlook it and devote
themselves to cults which are in sharp opposition to this highest of all commandments. Worst of all they
disregard this commandment of their Lord and God with devout fervor, under the delusion that they are
honoring and pleasing Him with what is an obvious transgression of His commandment!
This great error can only be kept alive through a blind faith which excludes any scrutiny. For blind
faith is nothing but thoughtlessness and spiritual indolence on the part of those who, like slackers and late
sleepers, try to put off as long as possible the moment of awakening and of getting up because it involves
duties from which they shy away. They loathe all exertion, for it is much easier to let others work and
think for them.
However, he who lets others think for him puts himself in their power, reduces himself to lackey
status and thus becomes un-free. But God gave man the power to decide freely and the ability to think and
perceive intuitively, in return for which man must naturally render account of everything this ability to
make free decisions entails! Thus God wanted free men and not lackeys!
It is sad when out of laziness man makes himself a slave in the earthly sense, but the consequences
are terrible when he debases himself spiritually so far as to become the dull-witted adherent of teachings
which are in opposition to the explicit commandments of God. It avails them nothing to try and lull the
misgivings to sleep which now and then assail them with the excuse that those who introduced the errors
into the teachings must, after all, carry the greatest responsibility. This in itself is true, but in addition,
each individual is specifically responsible for everything he thinks and does. Without exception, none of
it can be remitted.
He who does not use the given ability to think and perceive intuitively to its fullest extent is guilty!
It is not a sin but rather the duty of every man, upon awakening to maturity, through which he enters
into full responsibility for himself, to begin to think about what he has been taught up till then. If he
cannot bring his intuition to harmonize with one or another point in the teaching, he must not blindly
accept it as being correct. He harms himself alone through this, as if he had made a bad bargain. That
which he cannot retain out of conviction he should leave alone, otherwise his thoughts and actions will
become hypocrisy.
He who neglects something which is really good because he cannot understand it is not nearly as
despicable as he who without conviction adheres to a cult he does not quite understand. All thoughts and
actions resulting from this lack of proper comprehension are hollow and, because of this hollowness,
there can naturally be no good reciprocal action, for hollowness does not provide living soil for anything
good. Thus it becomes hypocrisy, which amounts to blasphemy, because it is an attempt to deceive God
by feigning something that does not exist. Living intuitive perceptions! That makes the one practicing it
despicable, an outcast!
Although they may be devout and fervent, millions who thoughtlessly do homage to things that are
directly opposed to the Divine Commandments are absolutely fettered and completely cut off from
spiritual ascent.
Only free conviction has real life and can therefore create living values! Such a conviction, however,
can only arise from rigorous examination and from inner intuitive perception. Where there is the slightest
lack of understanding, not to mention doubt, conviction can never be attained.
Only complete understanding, free of any gaps, is synonymous with conviction, which alone has
spiritual value!
It is truly painful to observe how in churches the masses thoughtlessly make the sign of the Cross,
bow down, and kneel. Such robots should not be numbered among thinking men. The sign of the Cross is
the sign of Truth, and therefore a sign of God! He who uses this sign of Truth while his inner being is not genuine in every respect, or when all of his intuitive senses are not fully adjusted to absolute Truth,
burdens himself with guilt. It would be a hundred times better for such persons to refrain from crossing
themselves until such time as their whole soul has become attuned to the Truth, thus also to God Himself
and to His Holy Will, for God, their Lord, is the Truth.
It is idolatry and an open transgression against the holiest of all Commandments of their God when
they pay homage to a symbol, homage which is due only to God!
“I am the Lord thy God; thou shalt have none other gods but Me!” This is stated so explicitly. In
brief, distinct and clear terms, without allowance for even the slightest deviation. Christ also specifically
pointed to the necessity of keeping this commandment. Purposely and significantly He called it the
supreme law when speaking to the Pharisees, i.e. the law that must not be broken or perverted under any
circumstances. At the same time this implies that nothing else that is good, nor any other religious belief,
can have full value unless this supreme law is strictly and completely obeyed! That indeed everything
depends upon this!
Let us, for example, consider without prejudice the homage paid to the monstrance! Many people see
this as a conflict with this clear, supreme commandment.
Does man expect his God to descend into this exchangeable host, thus explaining why he accords it
Divine honors? Or that God is compelled to enter such a host on account of its consecration? One is as
unthinkable as the other. Neither can such a consecration bring about a direct connection with God, for
the way to God is not so simple and so easy. Nor will man or the spirit of man ever be able to reach this
final goal.
When one man prostrates himself before a carved wooden figure, another before the sun, and a third
before the monstrance, they are all trespassing against God’s supreme law if in doing so they see in it the
Divine, i.e. the Living God Himself, and consequently expect from it direct Divine Grace and Blessing!
The actual trespass and open idolatry lie in such a false assumption, expectation and intuitive perception!
Yet this kind of idolatry is often practiced with the greatest fervor, although in different forms, by the
adherents of many religions.
Every man who fulfills his duty of serious thinking, which his abilities oblige him to, must come into
a conflict which he can only silence forcibly and temporarily through the error of blind faith, in the same
way as a lazy sluggard who prefers to sleep the time away rather than attend to his daily duties. Every
earnest man, however, will definitely perceive that first and foremost he must seek clarity in all that is to
become holy to him!
How often did Christ explain that men should live His teaching in order to derive profit from it, i.e. to
commence spiritual ascent and attain everlasting life. The words “everlasting life” themselves express
spiritual activity, not spiritual indolence. When He spoke of living His teaching He expressly and clearly
warned against a dull acceptance as being wrong and useless.
Genuine experiencing can naturally always only occur in conviction, never otherwise. Conviction,
however, can only arise through complete understanding. Understanding in turn requires deep reflection
and personal examination. The teachings must be weighed with one’s own intuition. It therefore
obviously follows that blind faith is utterly wrong. All that is wrong, however, can easily lead
downwards, towards perdition, but it can never lead upwards. Ascent is synonymous with liberation from
all pressure. As long as there is still pressure being felt somewhere, there can be no question of liberation
or redemption. That which is not understood, however, constitutes a pressure, which is not released until
the point of pressure or the gap is eliminated through complete understanding.
Blind faith always is synonymous with lack of understanding, and can therefore never be the same as
conviction, nor can it bring liberation and redemption! People who have imprisoned themselves within a
blind faith cannot be alive spiritually. They are as if dead and therefore worthless.
A man who begins to think aright, to consider all happenings calmly and attentively and to connect
them together logically, will of his own accord, come to the conviction that God in His Perfect Purity,
according to His Own Creative Will, cannot descend to the earth!
The absolute Purity and Perfection, i.e. the very Divinity, exclude the possibility of descent into the
World of Matter. The difference is too great for a direct union to be possible at all, without taking into

To be continued...

With the increasing urge to become conscious, ejection or expulsion from Primordial Creation, from
Paradise follows automatically, so as to journey through the Animistic Sphere and enter the World of
Matter. Now as soon as the spirit-germ steps out of the Realm of Spiritual Substantiality it would stand
“naked” as such in the lower, different and denser environment. One could also say “uncovered.” It is
then that it feels not only the urge but the absolute necessity to cover itself protectingly with the essence
and nature of the substance surrounding it; to wrap itself in a sort of cloak and take on first the animistic
covering, then the ethereal body and finally also the gross material body.
Not until it has clothed itself in a gross material cloak or body does actual sexual instinct fully
awaken and with it physical shame.
The greater this feeling of shame is the nobler is this instinct and the higher the man also ranks
spiritually. The inner spiritual worth of a human being on earth may be directly measured by the greater
or lesser degree of his physical shame! This is an infallible standard and easily recognized by any man.
When this feeling of outward shame has been choked or eradicated, the soul’s far finer and quite different
feeling of shame will always be choked at the same time and the inner man will consequently be debased.
It is an infallible sign of a deep fall and certain deterioration when humanity, under the guise of
progress, begins to want to “lift” itself above the feeling of shame, this precious jewel whose effect is
positive and supportive in every way! No matter whether this is done under cover of sport, hygiene,
fashion, children’s education or any another welcome pretense. Decline and fall cannot be stayed then,
and only the greatest of shocks can perhaps still bring a few of all those to their senses who so
thoughtlessly allowed themselves to be drawn along this course.
Following its natural expulsion and during its journey through the animistic sphere and material parts
of Creation, not only one but ever more urgent necessities arise for the existence of the spirit-germ in
these lower regions of Creation for their further development and upliftment, which in turn also works to
strengthen and fortify the germ, not only contributing to its own development towards self-consciousness
but even making it possible in the first place.
It is a gigantic working and weaving, interconnected in a thousand ways, yet in spite of all the lively
automatic activity there is such an absolutely logical interlocking with the reciprocal actions that the path
of such a single spirit-germ, right to its very end, appears like part of a beautiful richly colored carpet,
deliberately formed by the hand of an artist, either leading upwards towards self-consciousness or
descending to eventual annihilation in order to protect the others.
There are so many laws working calmly and surely in the wonderful work of Creation that one could
write a treatise on each of the thousand different processes in the life of man, but they would always lead
back to the one great basic truth: the Perfection of the Creator as the Source of all that exists, Whose Will
is the Living Creative Spirit. The Holy Spirit! All that is of spirit is Its Work!
As man originates in this spiritual-substantial Creation he bears within himself a particle of this spirit,
which, although entails the freedom of decision and thus the corresponding responsibility, it is in no way
the same as Divinity Itself, as is so often erroneously assumed and explained.
To those who are capable of a conscious comprehensive overview, all effects of the Divine Will,
which work in Creation through the Natural Laws in such beneficial, supportive ways, will then form into
a wonderfully harmonious hymn of praise. Into one single feeling of gratitude and joy rising through
millions of channels towards the Source.
The eternally recurring process of evolution in Creation, which brings about, at the respective time,
the expulsion of the spirit-germ from Paradise at a certain stage of maturity, also manifests visibly to the
physical eye in all earthly happenings, because everywhere the process is reflected in the same way.
One could also call this expulsion, which is quite a natural development, the process of automatic
severance. It is exactly the same as with a ripe apple or any other ripe fruit which falls from a tree, in
order to release the seed in the process of decomposition according to the Creative Will; and only then,
under the outside influences brought to bear directly upon the fruit, can it break open the covering,
germinate and become a tender plant. The plant in turn can only develop resistance through exposure to
rain, storm and sunshine and thus grow into a strong tree. Thus the expulsion of the mature spirit-germ
from Paradise is an inevitable result of evolution, in much the same way as the Animistic and Material
Spheres, and finally the Gross Material World, are basically only a consequential evolution from the Sphere of Spiritual Substantiality whereby the fundamental characteristics of Original Creation
continually repeat themselves, but with the necessary distinction that the effects manifest differently,
depending on the species of nature and substance. Also, for all of spiritual-substantiality on its journey
through the gross-material earthly, the expulsion of the soul occurs as soon as its time of maturity has
arrived. This is called physical death, and it is the automatic expulsion or severance of the soul from
physical matter and its birth into ethereal matter. Here also one can liken the process to fruit falling from
a tree. In calm weather only ripe fruit fall, but during storms and severe weather unripe fruit fall too. Ripe
fruit are those who pass over into the ethereal beyond at the right time and with their seeds inwardly
matured. They are spiritually “ready” for the beyond, and therefore will quickly take root and be able to
grow upward securely.
Unripe fruit, however, are those whose fall or death, with the accompanying decay of the hitherto
protecting physical body, exposes the as yet unripe ethereal seeds, thus exposing them prematurely to all
the influences, whereby they either have to whither or will be forced to complete their ripening process
before they can take root (adjust themselves) in the ethereal soil (conditions) and thus grow upward.
And so evolution continually proceeds step by step unless in the meantime decay sets in and destroys
insufficiently ripened seeds. Such a seed is then lost and with it, of course, its inherent vital potential for
growing into an independent fruit-bearing tree able to contribute to continuing evolution.
He who looks around attentively can clearly observe many examples of this fundamental picture of
all the happenings in Creation in his immediate environment, the smallest always reflects the greatest.
— — —
Following downwards from this Paradise of Spiritual Substantiality is the realm of all Animistic
Substantiality. The Animistic Substantiality as such is again divided into two parts. First there is
conscious animistic substantiality. This consists of the elementals and nature-beings to which belong the
elves, gnomes, mermaids, etc. These elementals and nature-beings were the necessary preparation for the
further evolution towards the creation of the world of matter, for matter could only come into existence in
unison with animistic substantiality.
The elementals and nature-beings had to co-operate creatively in the developing World of Matter just
as they still do today.
Secondly, in the Sphere of Animistic Substantiality there exists unconscious animistic substantiality.
From this issues the life of the animal soul*(Lecture: The difference in origin of man and animal). Note the
difference between the Sphere of Spiritual Substantiality and the Sphere of Animistic Substantiality. Only
that which is spirit bears within it from the very beginning the power to make a free decision, and the
resulting full responsibility. This is not the case with the lower animistic substantiality.
A further result of the process of evolution was the creation of matter. This is divided into ethereal
matter, in which there are many divisions, and gross matter which, commencing with the finest mist is
visible to the physical eye! But there is no question of a Paradise on earth, as the earth is the outermost
edge of gross matter. A reflection of the real Paradise is to be on earth at some time under the rule of the
Son of Man at the beginning of the Kingdom of the Millennium, at which time there will also be erected
an earthly replica of the Grail Castle, the archetype of which stands on the highest heights of the true
Paradise as the hitherto only true Temple of God.

Once before I have pointed out that the written accounts of Creation must not be taken in an earthly sense.
The book of Genesis in the Bible also does not refer to this earth. Creation of the earth was simply the
natural consequence of the further evolution of the first Creation effected by the Creator Himself. It is
almost inconceivable how Bible scholars could have jumped to such an illogical and gap-producing
conclusion as that God should have created the gross material earth, directly after His own Perfection and
without any transition.
To get nearer to the truth of what actually happened, it is not necessary to change the “Word” of the
Scriptures. On the contrary, the description of Genesis represents this truth much more clearly than do all
of the false and incomplete assumptions. It is only the erroneous interpretations which have caused the
inability to understand on the part of so many people.
These people quite rightly sense the mistake that is made by the insistence on placing the Paradise
referred to in the Bible on this gross material earth, which is so far remote from the Divine. It is after all
not completely unknown that the Bible is primarily a spiritual book. It gives clarification about spiritual
events, man only being mentioned where he is directly related to explanations and illustrations of these
spiritual things.
Even the human intellect can understand, because it is natural, that the Bible description of Genesis
does not refer to the earth, which is so far away from the Creator. Hardly anybody will dare to dispute the
fact that this direct Creation of God, named first Creation, can only be looked for in His immediate
environment, since it was the first to emanate from Him, and thus must be in closer connection with Him.
No calm and clear thinker will expect that this first and actual Creation took place on this earth, of all
places, which is furthest removed from the Divine Sphere, and which only came into being in the further
course of evolution.
Thus there could be no question of a Paradise on earth. As expressly stated in Genesis, what God
created personally naturally remained directly connected with Him and had to be in His close vicinity
only. Quite understandable and natural is also the conclusion that all that was created in or emanated from
His immediate proximity must most nearly resemble the Creator’s own Perfection. And that alone is
Paradise, the Eternal Kingdom of God!
However, the idea that it is on the gross material earth must breed doubters. The thought of an
“expulsion” from the earthly Paradise, whereby those driven out would still have to remain on the same
earth, is so unsound, so evidently and grossly material in its concept, as to be almost grotesque. It is a
lifeless picture, bearing the stamp of a frantically constructed dogma which no sensible human being can
do anything with.
The less perfect a thing is the further removed it is from Perfection. Hence the spiritual beings that
were created out of Perfection cannot be the human beings on earth, but must have their place closest to
this Perfection, and must therefore be the most ideal of models for humanity. They are the eternal spiritual
beings who never descend into the World of Matter and therefore never become human beings. They are
radiant, ideal figures who attract like magnets and at the same time have a re-enforcing effect on all the
abilities of the human spirit-germs, and of the spirits who have subsequently attained to consciousness.
The Paradise mentioned in the Bible therefore must not be confused with the earth.
For a better understanding it is necessary once again to give a complete picture of all that exists in
order to make it easier for the seeker to find his way to the Eternal Kingdom of God, the Paradise where
his spirit has his origin.
Man must imagine Divinity as the absolutely highest above all. God Himself, as the starting point of
all that exists, as the Primordial Source of all Life, is in His absolute Perfection Unsubstantiate. At times
He takes on form by enveloping Himself in the cloak of the adjacent Divine Substantiality. Next to God
Himself in His very own Unsubstantiality follows this Sphere of Divine Substantiality. In this originate
the first beings to take definite form. To these belong in the first place the four Archangels, secondly and
thirdly a small number of Elders. These latter ones cannot enter into the Divine-Unsubstantiality; they are
however of great importance for the further evolution towards spiritual substantiality, in the same way as, later on, the conscious beings of the Animistic Sphere are of great importance for the development of
matter. Lucifer was sent from the Sphere of Divine Substantiality to be a direct support for Creation in its
automatic further evolution
The Son of God, however, issued from Divine Unsubstantiality as a part of It, and after fulfilling His
mission of help had to return to Divine Unsubstantiality and again become One with the Father. The Son
of Man also issues from Divine Unsubstantiality, directly from God. Through the connection with the
conscious spiritual substantiality, His severance made it imperative that He remain separate, yet directly
connected to the Divine Unsubstantiate, so that He may stand as the Eternal Mediator between God and
His Work. As Lucifer, who proceeded from the Sphere of Divine Substantiality, failed in his mission, it
became necessary to send in his place someone stronger who would fetter him and bring help to Creation.
For this reason the Son of Man, who was entrusted with this task, issued from Divine Unsubstantiality.
Adjoining the Sphere of Divine Substantiality is Paradise, the Eternal Kingdom of God. Closest to
Divine Substantiality there is first of all conscious spiritual substantiality, consisting of the created eternal
spiritual beings or spirits. These are the perfect, ideal models for all that human spirits, in their most
perfect development, can and should aspire to. Like magnets they draw up those who strive to ascend.
Through this automatic connection those who are seeking and those who strive to ascend often feel an
inexplicable longing, which gives rise to the urge to seek and strive upwards.
These are the spirits that were never born into the World of Matter, and were created as the first Pure
Spiritual beings by God Himself, the Primordial Source of all Being and all Life, thus being closest to His
perfection. They are the ones who are truly made after His Own Image! We must not ignore the explicit
statement in Genesis: after His Own Image. Here too this statement is not without significance for they
can only be after His Image, not after Himself, i.e., only after that in which He shows Himself, because
only pure Divinity Itself is Unsubstantiate.
In order to show Himself God must first clothe Himself in Divine Substantiality, as has already been
said above. However, even then He cannot be seen by those of spiritual substantiality, but only by those
of Divine Substantiality, and that only to a minor degree, because all that is purely Divine must in its
perfect purity and clarity blind all that is not Divine. Even those of Divine Substantiality cannot look
upon God’s Countenance! The difference between Divine Unsubstantiality and Divine Substantiality is
still far too great.
This Paradise of conscious spiritual substantiality contains at the same time unconscious spiritual
substantiality which holds the same fundamental components which make up conscious spiritual
substantiality, i.e., its germs. These germs hold life, and, following Divine Will, all life in the whole
Creation strives to develop, to develop towards consciousness. This is quite a natural and healthy process.
Consciousness, however, can emerge from unconsciousness only through experiencing, and this urge
towards further development through experiencing finally pushes such maturing or urging germs of
unconscious spiritual substantiality automatically off or out, over the boundary of the Sphere of Spiritual
Substantiality. Since this expulsion or ejection of a germ cannot take place in an upward direction, it must
necessarily proceed in the only way open to it, which is downwards.
And this is the natural expulsion from Paradise, from the Sphere of Spiritual Substantiality,
necessary to every spirit-germ striving to become conscious!
That in reality is the biblical meaning of the expulsion from Paradise. When it is said: In the sweat of
thy brow thou shalt eat thy bread, this is metaphorically quite correct. In other words, the turmoil of
experiencing makes it necessary to defend and fight for himself against the pressing influences of the
lower sphere into which it penetrates as a stranger.
This expulsion, ejection, or being driven out from Paradise is in no wise a punishment, but becomes
an absolutely natural and automatic necessity when the spirit-germ is nearing a certain stage of maturity
as a result of the urge to develop self-consciousness. It is the birth from the Sphere of Unconscious
Spiritual Substantiality into the Sphere of Animistic Substantiality, and later into the World of Matter for
the purpose of developing. It is progress, not retrogression!
Genesis describes quite correctly man’s feeling the desire to “cover his unclothedness” after the
conception of good and evil awakened within him, which was the slow development of self-
consciousness.

To be continued next week

jetwonder:
Surely, One Of The Way God Communicate With Man Is Thro The Spirit.
#this Teaching Nawa O!

yes ooo do you have a copy of the Grail message

The word “spirit” is often used without the speaker being aware of what spirit really is. Some simply call
the inner life of man spirit, while others regard soul and spirit as being one and the same. It is often used
to describe a spirited person, referring merely to brain activity. One speaks of flashes of inspiration and
uses the word in many other ways, but no one tries to explain what spirit really means. The most exalted
meaning yet given to the word lies in the expression: “God is spirit!” from which all else is deduced.
Through this expression one sought to understand God Himself and thus to explain Him.
This however, was bound to lead away from reality and into errors, for it is wrong simply to say: God
is spirit.
God is Divine and not spiritual! This in itself explains everything. One may never call Divinity spirit.
Only that which is spiritual is spirit. This hitherto erroneous view can be explained by the fact that man
originates in the Spiritual Sphere, and is therefore unable to think beyond that sphere; thus he regards all
that is spiritual as being the highest. So it is quite natural that he would regard what is most perfect and
undimmed in this sphere as the origin of all Creation, thus as God. Hence one may assume that the reason
for this wrong conception sprang not only from man’s desire to depict his God as being of his own nature,
although perfect in every respect, so as to feel more closely connected to Him, but lay mainly in his
inability to grasp the real Sublimity of God.
God is Divine, only His Will is spirit. Out of this, His Living Will, His immediate spiritual
environment came into being, i.e., Paradise and those who dwell there. Out of this Paradise, i.e. out of the
Divine Will that had taken on form, came man as a spirit-germ to begin his journey through the further
Creation, as a mote of the Divine Will. Thus man is the bearer of spirit in the whole material Creation.
For this reason he is bound to the pure Primordial Will of God in all his actions, and must bear full
responsibility if he permits external influences from the material world to smother his spirit with impurity
and, to allow it at times and under certain circumstances, to become completely buried.
This is the treasure or the talent which in his hand was to bring compound interest. From the
erroneous assumption that God Himself is spirit, thus of the same nature as the origin of man, it is evident
that man has never been able to form the right conception of the Godhead. He must not only picture Him
as being the absolute perfection of his own species, but must go far beyond this to a nature that will
forever remain incomprehensible to him, because his own spiritual nature will never be capable of
grasping it.
Spirit, therefore, is the Will of God, the life-elixir of all Creation which must be permeated by It if it
is to continue to exist. Man is part-bearer of this spirit and in becoming self-conscious, is to contribute
towards the upliftment and further development of all Creation. To do this, however, it is necessary for
him to learn to use and combine the powers of Nature aright for the purpose of advancement.

This separation need not exist, for all mankind is fully entitled to make use of science. After all science
merely tries to make the Divine gift that is Creation more understandable. The real task of any of its
branches is to attempt to probe more deeply into the Laws of the Creator, so that through a more exact
knowledge of them, they can be used with greater benefit to mankind.
This is nothing more than a desire to submit voluntarily to the Divine Will.
But since Creation and the Natural or Divine Laws on which it is based are in their perfection so
absolutely clear and simple, it should naturally follow that those who really have recognized them should
be able to give a plain and simple explanation.
Here, however, a noticeable difference sets in which, in its unhealthy tendency, is creating an ever-
increasing gap between mankind and those who call themselves disciples of science, thus disciples of
knowledge or truth.
They do not express themselves with the natural simplicity that would be consistent with the truth,
i.e. with real knowledge, indeed, in a way that the Truth actually demands as a natural consequence.
There are two, actually three reasons for this. They expect to receive special status for what they
consider the extraordinary effort of studying. They do not want to see that in their studies they only
borrow from something which already exists in Creation, as does a simple farmer when he calmly makes
needed observations of Nature, and as other people have to do in their practical work.
Moreover, as long as a disciple of science does not really come close to the truth with his knowledge,
he will naturally always have to express himself in obscure terms. Only when he has really grasped the
truth will he, again as a natural consequence, become simple and natural in his descriptions. It is no secret
that it is precisely the ignorant who while transitioning to knowledge prefer to talk much more than the
knowledgeable themselves, and in this they must always make use of the obscure, because they are
unable to do otherwise so long as they have not attained to the truth, and thus to real knowledge.
In the third place there is a real danger that the public would pay very little attention to science if it
revealed itself in the natural cloak of truth. They would think it “too natural” to be of much importance.
They do not reflect that this is the only right thing, and that it is also the standard for what is genuine
and true. The guarantee of truth lies only in the simple naturalness of things.
But it is not so easy to convince men of this. They would not even recognize the Son of God in Jesus
because He came to them in “too simple a manner.”
The disciples of science were very well aware of this danger from the start. Cleverly they closed
themselves more and more to the simple naturalness of truth. They brooded and speculated on how to
gain importance and prestige for themselves and their science and created ever more difficult obstacles.
Finally, any above average scholar refused to express himself simply enough so that all could
understand him. This often happened for a reason he himself was hardly conscious of, namely, that there
would be little left to make him stand out unless he used a mode of expression which could only be
learned in years of special study.
By not making himself generally understood, he created for himself in due course a position of
artificial superiority which was upheld by his pupils and successors at all cost, as otherwise for many the
long years of study and corresponding financial sacrifice would really have been in vain.
Today, it has come so far that many scholars are no longer even capable of expressing themselves
clearly and comprehensibly, thus simply, to ordinary people. To achieve this again would likely now
require the hardest study and take more than an entire lifetime. But above all it would have the result,
distasteful to many, of bringing into prominence only those who have real abilities which they are willing
to use in the service to mankind.
At present, the use of cryptic terminology which is incomprehensible to the general public is a
particularly salient characteristic of the scientific community, similar to the practices of the Church,
whereby ministers, ordained by men on earth as guides and leaders, spoke Latin to those who came to worship and be uplifted, a language which they could not understand, and could therefore not grasp and
make their own, which understanding alone would have been of benefit to them. These servants of God
might just as well have spoken in Siamese; the result would have been equally ineffective.
True knowledge has no need to be put into incomprehensible terms, for within it lies simultaneously
the capacity and indeed the need to express itself in simple terms. The truth is intended for all men
without exception, for they issue from it, as the truth is an integral part of the Sphere of Spiritual
Substantiality, the point of origin of the human spirit. This infers that the truth in its natural simplicity can
be understood by all people. However, as soon as it is made complicated and incomprehensible, it no
longer remains pure and true, or the descriptions are lost in paltry details which are of less importance
than is the core. This core, the true knowledge, must be comprehensible to everyone. Artificial highbrow
expressions can, in their remoteness from what is natural, contain only little wisdom. Anyone who cannot
transmit true knowledge simply and naturally has not grasped it himself, and is either trying
subconsciously to cover up something or he is like a doll in fancy dress without life.
He who still leaves gaps in logic and demands blind faith instead, makes his perfect God into an
imperfect idol, and he proves that he himself has not found the right way and cannot therefore be a
trustworthy guide. May this be a warning to every serious seeker!

To clarify the difference between the origins of man and animal requires a more detailed differentiation of
Creation than has heretofore been given. Typical catch-words such as the “group soul” of the animal as
distinct from the personal “ego” of man are no longer adequate, although the thoughts as such are quite
right. However, these give only a general outline and deal with what lies nearest the earth, but do not
name the essential difference.
It is necessary to know about the evolution of Creation as it is explained in the lecture “The Evolution
of Creation.” *(Lecture No. 52)
For the sake of an easier overview from above downwards the main spheres mentioned previously
are described here:
1. The Divine:Unsubstantiality Divine
Divine-Substantiality
2. Spiritual-Substantiality:Conscious Spiritual Substantiality
Unconscious Spiritual Substantiality
3. Animistic Substantiality:Conscious Animistic Substantiality
Unconscious Animistic Substantiality
4. Material:Ethereal Substance
Gross Matter
Man has his spiritual origin in Unconscious Spiritual Substantiality. The animal on the other hand has
its animistic origin in Unconscious Animistic Substantiality. There is a huge difference between these two
spheres. The animating core of man is spirit. The animating core of the animal, however, is only
animistic substantiality.
A spirit stands far above an animistic being; the inner origin of man is consequently much higher
than that of the animal, while both have only the origin of their physical bodies in common. The spirit of
man, however, has over time developed his original purely animal body further than it was possible for
the animistic nature of the animal to do.
The theory of the natural evolution of the physical body from the lowest form of animal body right
up to the human body is therefore correct. It shows the Creative Will in Nature working upwards, gapless
and complete in every respect. A sign of perfection.
Only one mistake, albeit a great one, was made in this theory by not going beyond the world of gross
matter. If it is said that the human body, i.e., the gross material cloak of man, originates from the animal
body which existed before the human body, then this is correct. These bodies, however, constitute neither
the entire human being nor the entire animal, but are only a part of them necessary in the World of gross
matter. To try and infer from this that the inner liveliness of man is also descended from that of the animal
would be an unpardonable and misleading error, bound to cause a conflict. As a result of this conflict a
sound intuitive feeling arises in many people against such a false assumption. On the one hand they are
attracted by the correctness of the assumption as far as the body is concerned, but on the other hand they
are repulsed by the gross negligence which is ready to interweave it with the origin of the inner man.
Admittedly, until now science could hardly have said anything other than that in the natural evolution
man must be descended from the animal, most likely from an ape-like animal, which in its form most
closely resembled the human body, because until now science was able to deal only with materiality.
Mostly only with gross-materiality, which constitutes only a very minute part of Creation. And of this
science knows only the coarsest superficialities. In reality, next to nothing. Today science has finally
become capable of making use of various valuable things without, however, knowing their essential
nature, and is forced to use words of foreign origin as substitute for real knowledge. These terms merely
denote the provisional classification of an existing, already usable certain something, the essential nature
of which they do not know, much less its origin.
Animistic substantiality and, to a far greater degree spiritual substantiality, stand above all matter; they are, as regarded from the earth upwards, the continuation up to the origin of all that exists, or looking
downwards from On High, which is the more natural way, they are what preceded the World of Matter in
the process of evolution.
It must be remembered that all that belongs to spiritual substantiality as well as to animistic
substantiality naturally, and in accordance with its evolution, needs the cloak of a physical body as soon
as, in obedience to the laws of evolution, it penetrates into the World of Gross Matter as a formative
factor and living core. Every dispute will immediately cease when at long last all research either pushes
upwards, i.e., beyond the Sphere of Matter, or when it becomes capable of following the natural process
of evolution from On High downwards. The time has come when the first step in this direction must be
taken. But the greatest caution must be exercised lest the spiritual knowledge which bears the
unmistakable stamp of logic is imperceptibly degraded to the level of ignorant fantasy. We must bear in
mind that animistic substantiality and spiritual substantiality can only be approached with a free, clear
spirit, and not, as is the case in the World of Matter, with scales, scalpels and test tubes.
Nor can it be done with a constrained spirit or one hampered by prejudice, as is so often attempted.
The existing Laws of Creation automatically and irrevocably prohibit this. In this matter a small human
creature, even when possessed of the greatest presumption, will not be able to alter anything of the Will
of its Creator, adamantine in its Perfection.
The essential difference between man and animal, therefore, lies solely within. An animal can only
return to animistic substantiality after casting aside its physical body, whereas man returns to spiritual
substantiality, which is far higher.
It is true that in a certain sense man can often descend to the level of the animal, but he must
nevertheless always remain a human being, as he cannot shirk his responsibility, which is an inherent part
of his spiritual origin, while on the other hand an animal, originating as it does from animistic
substantiality, can never swing itself upwards to the level of a human being. The difference between the
bodies, however, lies only in the outer form, which has been more nobly developed in man by the spirit
after it had entered the physical body.*(Lecture No. 7: The creation of man)

the Sphere of Spiritual Substantiality, He does not demand to know beforehand what their decision will
be. It is only the consequence of such a decision which He can clearly recognize up to its end, because it
will then have to take its effect within His Will which rests in the laws governing Ethereal and Gross
Material Creation. If it were otherwise the reason could only be found in a lack of perfection, and this is
absolutely out of the question.
Thus man should always be fully conscious of this his immense responsibility of being truly
independent in his basic decisions. Unfortunately, however, he imagines himself either as a totally
dependent servant or, over-rating himself, as a part of the Divine. The probable reason for this is that in
both cases he considers himself relieved of all responsibility. In the one case as being too low and
dependent a creature, and in the other case as standing far above it. Both of these views are wrong! He
should look upon himself as a steward who has the right of free decision-making in certain matters, but
who also bears full responsibility, who thus enjoys great confidence, but who must not abuse it by being a
bad householder.
And it is just this perfection which makes it necessary that, when sending direct help to mankind
traveling on a wrong course, the Creator must reckon with the possibility of mankind failing in their
decision-making. In His Wisdom and Love, inherent, lawful and natural attributes of the Creator, He has
still other ways of helping in readiness which then link up as a continuation of the first path which might
have been cut off through the failure of mankind.
Thus before the Son of God was incarnated upon earth, another Messenger was being prepared in the
Eternal Kingdom of the Father for another mission, in case humanity should fail in spite of the Father’s
great sacrifice of Love. If mankind did not heed the warning of the Son of God, in His Pure Divine
nature, to the extent that they reset the switches in the direction He showed then, but blindly continued on
their course leading to destruction, then another Messenger was to come forth Who could stand closer to
the innermost nature of mankind than did the Son of God, so as to once more warn them and lead them in
the last hour if — — — — they desired to listen to His call of Truth. That is the Son of Man.
Christ, as the Son of God, knew about this. Upon recognizing during His Mission just how choked
and parched were the souls of men, it became clear to Him that His Ministry on earth would not bear the
fruit which, should have ripened had the volition of mankind been good. He grieved deeply at this, for,
knowing the Laws of Creation that bear the Will of His Father so well, He could clearly foresee the way
things were bound to develop towards the inevitable end, which the nature and volition of man were
certain to bring about. It was then that he began to speak about the Son of Man, Whose advent would
become necessary because of the course which events had taken. The more He fulfilled His great
Mission, which left two ways open depending on the decision by mankind either for a great following of
His teachings with subsequent ascent and avoidance of all that brings destruction, or for failure and
continuing to rush on the downward track which had to lead to destruction, the more clearly He saw that
the decision of the great majority of mankind was inclined towards failure and thus towards destruction.
Consequently His statements about the Son of Man formed themselves into direct promises and
proclamations, such as when He declared: “But when the Son of Man cometh...” etc.
Therewith He referred to the time just prior to the danger of destruction, which was bound to be the
ultimate end according to the Divine Laws operating in the World of Matter, because of the failure of
mankind in connection with His Mission and their insistence on continuing on their chosen course. This
realization caused Him intense suffering.
Every transmission insisting that Jesus, the Son of God, at the same time called Himself the Son of
Man is wrong. The Divine Laws cannot hold anything so illogical, nor can it be ascribed to the Son of
God Who Himself knew the Laws and carried them within Him. The disciples were not familiar with this,
as was evident from their questions. They alone spread the error which has prevailed up to the present
day. They thought that the Son of God meant Himself when He used the expression Son of Man and,
acting on this assumption, transmitted this error to posterity, which did no more concern itself with the
inherent lack of logic than did the Disciples themselves, but they simply glossed over it, partly from
diffidence and partly from indolence, although the all-embracing Love of the Creator would have
evidenced itself all the more clearly and powerfully by a rectification of the error. Following in the
footsteps of the Son of God, that is, the taking up and carrying on of His Mission, the Son of Man will
meet mankind on earth as the second Envoy of God the Father, so as to pull them back from their present
course by proclaiming the Truth, and inducing them to voluntarily decide on a different setting of the switches that will lead them away from the points of destruction that now await them.
Son of God – Son of Man! It is surely not so hard to discover that there must be a difference between
these Two. Each of these words has its own clearly defined, absolutely distinct meaning, which must
brand as indolent thinking any mixing and fusing into one. Hearers and readers of the lectures will be
aware of how the natural process of development, beginning with Primordial Light, which is God the
Father, descends right down to the globes of the Gross Material World. The Son of God came from
Divine Unsubstantiate, quickly passing through Spiritual Substantiality and ethereal matter to be
incarnated in the World of Gross Matter. Therefore He must rightfully be called the part of God or the
Son of God who had become man. His rapid transit through the Sphere of Spiritual Substantiality, where
the human spirit has its origin, permitted Him neither there, nor subsequently in the ethereal part of
Creation, to gain a foothold strong enough so that His Divine-Unsubstantiate Spirit could obtain the
strong protecting cloaks of these different species; the cloaks, which otherwise serve as a protective
armor, remained thin. This had the advantage that the innermost Divine nature radiated through and shone
forth more easily and strongly, but it also had the drawback that in the regions of the earth hostile to the
Light it was all the more quickly opposed and furiously attacked because It stood out. The strong, only
thinly veiled Divine part, in the physical vessel, had to remain a stranger among men, because It stood too
far apart. Figuratively speaking, one might say that His Divine Spirit was insufficiently armored and
equipped for the lower Gross Material Sphere, through lack of absorption from the Sphere of Spiritual
Substantiality and the Ethereal World. The gulf between the Divine and earthly was but slightly bridged.
As mankind neither heeded nor treasured this gift of Divine Love but, through the natural instinct of
all Darkness, met the luminous Son of God with animosity and hatred, a second Envoy had to come in the
Son of Man, who is better equipped for the World of Gross Matter.
The Son of Man is also an Envoy of God and has issued from the Divine Unsubstantiate. Before
beginning His Mission in the World of Gross Matter, He, however, was incarnated in the World of Pure-
Spiritual Substantiality, and was thus closely connected with that spiritual species in which the seed-germ
of the human spirit originates! Thus the Divine Unsubstantiate core of this second Envoy comes nearer to
the origin of the human spirit, thereby gaining greater protection and direct power against it.
For in the utmost heights of this same nature of the human spirit, there lives for everything in
existence a perfect ideal of what the evolution from out of Spiritual-Substantiality holds. This also
includes the eternal, Pure-Spiritual-Substantial ideal of all femininity, as queen of womanhood as it were,
with all the living virtues. Each female spirit germ bears the unconscious yearning within it to emulate
this pure living ideal in its most noble form. Unfortunately, during the journey through materiality, this
subconscious yearning often degenerates into vanity, which, in pretense and in self-deceit, is meant to
replace much that never came to life, although it was yearned for. However, this yearning becomes more
conscious during the ascent to the Light while still in the fine-material world. As soon as the base desires
begin to fall away this yearning breaks through more and more vigorously in order to finally invigorate
and energize the virtues. The magnet and the focal point of this noble yearning for the female virtues is
the queen of womanhood in the eternal Kingdom of the Father, the Pure-Spiritual-Substantiality. The
Divine-Unsubstantiate core of the second Messenger of God was now embedded into this Spiritual-
Substantiate ideal of womanhood and raised by her as the Spiritual-Substantiate mother in the eternal
Kingdom of God the Father with the Grail Castle being the home of His spiritual youth. It was only after
being in this sphere that He was sent down on His Mission to the World of Gross Matter at a time which
enabled Him to arrive at the proper hour on the field of battle, there to show the right way into the
Kingdom of the Father to all those seriously seeking God and asking for spiritual guidance and, at the
same time, to protect them against the attacks of those who are hostile to them and who are on a
downward course.
Because, as opposed to the Son of God, He spent His spiritual youth in the Spiritual-Substantiate, i.e.,
the origin and starting point of the human spirit, He is therefore rooted at the same time not only in the
Divine-Unsubstantiate but also firmly in the Spiritual-Substantiate, thereby, in His nature, He coming
closer to mankind and in the pairing of origin and youth, He is effectively God-man! Issuing from the
Divine-Unsubstantiate as well as the Pure-Spiritual-Substantiality, which is the origin of man. It is for
this reason that He is called the Son of Man, as opposed to the pure Son of God, to whom the path to the
Divine-Unsubstantiate is open due to His origin! That is why He bears within Him Divine strength and
power and thus faces all of mankind, as well as Lucifer, well equipped for battle. Therefore, be on your guard, so that you will recognize Him as soon as His time is come, for that will
also be your time!

Henrydonland:
This your post e be brain cracking.

Thanks, stay tuned for next week

There is no greater danger to a cause than to leave a gap which, as may often be intuitively sensed, needs
filling. It is of no avail to pass it over because such a gap hinders all progress and any building erected
over it will inevitably collapse sooner or later, even if the greatest skill and best materials have been used.
Such is the case with the various Christian religious communities of today. They persistently close
their eyes and ears at certain points in their teaching which are sensed as illogical. They try to dismiss
them with empty phrases instead of seriously going within. Yet they do sense the danger that one day the
temporary bridges they have built over such gaps through a teaching of blind faith will no longer suffice,
and they dread the moment when enlightenment will show up the flimsy character of these structures.
Moreover they know that then they will no longer be able to persuade anybody to follow such a
treacherous course, with the natural result that any further solid building or pathway will also have to
remain empty. They also realize that a single flash of fresh truth must sweep away such artificial
structures. Still, for want of something better, they seek to cling to the swaying plank in spite of every
danger. Even worse, they are prepared to defend their position by every means in their power, and would
destroy him who dared to provide a firmer crossing over the gap through the Truth Itself. Without
hesitation they would try to repeat the same event that occurred here on earth nearly two thousand years
ago which still casts its shadow to the present day, but which they themselves, as a great accusation
against the blindness and pernicious stubbornness of mankind, have made the focal point of their own
teaching and their faith. It was the religious establishment and scholars of that time, with their narrow
dogmatism and conceit betraying their weakness, who were unable to recognize the Truth and the Son of
God; they closed themselves against it, hating and persecuting Him and His followers out of envy and
fear, whereas other people more readily opened themselves to the recognition and were quicker to
intuitively perceive the Truth of the Word. Although the present heads of Christian religious communities
put particular emphasis on the Son of God’s path of suffering, they have learned and profited nothing
from this fact itself. It is just the present leaders of communities based on Christ’s teaching, as well as
those of newer movements, who would again today try to eliminate any man who, by revealing the Truth
Itself, could endanger the swaying bridges over the precarious gaps or chasms in their teachings and
interpretations. They would persecute him with their hatred born of fear and even more of vanity, exactly
as it happened once before.
They would lack the greatness of character to endure the fact that their knowledge was insufficient to
recognize the Truth and to fill the gaps, in order to smooth the path for mankind towards an easier
understanding and complete comprehension.
And yet it is possible for mankind to ascend only through fully grasping the Truth, never through
blind, ignorant faith!
One such gap created by an erroneous transmission concerns the concept of the “Son of Man.”
People cling to it morbidly, like the Pharisees who did not want to open themselves to the Truth brought
by the Son of God, which opposed their conventional and rigid teachings. Christ spoke of Himself only as
the Son of God. It was far from Him to so illogically call Himself Son of Man at the same time. Even if,
as a result of their own doubts, people have tried with the greatest cleverness and skillfulness in all
directions to explain this obvious contradiction between the Son of God and the Son of Man, which is
intuitively sensed by every calmly thinking person, it cannot be asserted that in spite of all their efforts
they have found a way to make them one and the same. The most favorable of all the interpretations had
to, over and over again, show a dual nature which remained standing side by side, but could never appear
as one.
This is quite in the natural order of things. The Son of God cannot become the Son of Man just
because He had to be born of a human body so as to enable Him to walk on earth.
Every Christian knows that the Son of God came only on a spiritual mission, and that all His words
referred to the Spiritual Kingdom and were thus meant spiritually. Consequently His repeated references
to the Son of Man may not from the very outset be interpreted in any other way! Why should an
exception be made here. In the spiritual sense, however, Christ was and remained only the Son of God!
Therefore, when He spoke of the Son of Man He could not possibly mean Himself. There is something
far more powerful in all this than is represented in the present interpretations of the Christian religions. This obvious contradiction should long ago have induced men to more serious reflection, had it not been
for the fetters of dogmatism darkening everything. Instead of making the serious investigations which are
absolutely necessary in such incisive matters, they clung tenaciously to the transmitted words, thus
putting on blinkers that hindered a free view. The natural consequence is that these interpreters and
teachers, although they stand in the Creation of their God, are not even able to understand It aright,
whereas such an understanding offers the only prospect of coming closer to the Creator Himself, the
Origin of all that is created.
In the first place Christ taught absolute naturalness, which means adjusting oneself to the Laws of
Nature, and thus of Creation. But only he who knows these laws can adapt himself to them. The Laws of
Nature in turn embody the Will of the Creator, and thereby provide the path to the recognition of the
Creator Himself. Whoever knows the Laws of Nature will also get to know the absolute precision with
which they gear into each other, and thus he know that this activity, in its steady forward driving logic, is
unchangeable, as therefore is also the Will of the Creator, God the Father.
Any divergence would have to mean a change of the Divine Will. A change, however, would indicate
imperfection. But since the Primordial Source of All Being, God the Father, is always uniform and
perfect, it follows that even the most minute deviation in the Laws of Nature, thus the laws of
development, would simply be impossible and out of the question from the very start. This fact requires
the condition that theology and natural science must in every respect coincide in perfect clarity and
consistency if they are to represent the Truth.
There is no denying that natural science today still has a very limited range of knowledge compared
with the whole of Creation, as it has merely kept to the World of Gross Matter, because the intellect of
today can tackle only what is bound to time and space. The one absolutely unpardonable mistake made is
that the disciples of that very science try to ridicule and deny the existence of anything which goes
beyond its range, except for a few scientists who have lifted themselves above the average and become
more far-sighted, and who refused to cover their ignorance with conceit.
Although the science of religion extends much further, it nevertheless remains dependent upon the
Natural Laws which reach out beyond all that is bound to time and space and which, coming from the
Primordial Source, extend down into what is physically visible without a break or change in their nature.
For this reason there may be neither gaps nor contradictions in religious teachings if they are really to
accord with the Truth and thus with the Laws of Nature or the Divine Will, that is if they are to harbor the
Truth. Leading and responsible teachings cannot permit themselves the liberty of blind faith!
The erroneous conception concerning the Son of Man therefore weighs heavily upon the followers of
the true Christian teachings, because they quietly accept and carry on erroneous transmissions, in spite of
the fact that from time to time an intuitive sense to the contrary quietly warns many people.
It is the very immutability and perfection of the Divine Will which precludes arbitrary intervention in
Creation by God. And it is this same perfection which is unable simply to eliminate Lucifer after the
separation through his wrong actions, *(Lecture No. 45: The mystery of Lucifer) and it also has to allow men to
misuse the Natural Laws, the Divine Will, because the human spirit, by virtue of its origin in Eternal
Spiritual Substantiality, has been granted the freedom of decision. *(Lecture No. 5: Responsibility) In the
happenings of ethereal and gross material Creation it is just this immutable perfection of the Creator’s
Will that must appear as a kind of boundedness! But only inferior and small human spirits will upon
recognizing this, regard it as a limitation of the Power and Greatness. Such a view would merely be the
result of their own narrow-mindedness.
The vastness of it all confuses them, because factually they are only able to have an imagine of it if –
corresponding to their own understanding – it has a more narrow limit.
He, however, who makes an honest effort to recognize his Creator in His Work will, when he follows
the certain road of the Natural Laws, has received a convincing idea of the far reaching events that have
their beginning in the Primordial Source, i.e., the starting point of all happenings, whence they spread
through Creation like immovable railway tracks, along which all further life unfurls according to the
position of the switches. The setting of the switches, however, happens automatically by the human spirit
on its journey through the World of Matter. *(Lecture No. 30: Man and his free will) Unfortunately the majority
allow themselves to be induced through Lucifer’s principle to set the points wrong; and so their lives, in
accordance with the immutable laws of continuous development which run through all material Creation like railway lines, roll more and more downward towards a very definite final destination depending on
the setting.
The setting of the points by the free decision can be exactly observed or intuitively perceived from
the Point of Origin, making it possible to clearly recognize the further course, which can only run along
those lines which the Laws anchored in Creation have laid down according to the decision taken. This
circumstance enables many events to be foreseen, because the Laws of Nature or Creation never deviate
in their drive to develop. Here millennia play no role. In these foreseen, definite final destinations, there
arise the great revelations shown to specially blessed ones in spiritual pictures, which through
transmission become known by mankind. One thing, however, cannot be accurately predicted: the earthly
time at which these revelations and promises find their fulfillment!
This will come to pass at the hour when such a life, traveling along the line it has chosen, reaches a
foreseen intermediate station or the terminus. The fate of man as well as that of a nation, indeed of all
humanity, may be compared to a train standing and waiting on a single track connected to lines leading in
all directions. Man sets the switches as he pleases, jumps on to the engine and turns on the steam, which
means he animates it. As he turns on to the line he has chosen one can tell each station and the terminus
only, but never the exact hour of arrival, for this depends on the speed at which the train travels, and that
may vary according to the nature of people; for it is man who animates the engine, and he will drive it
forward in accordance with his own nature, either with steady consistency or impetuous fervor, or
alternating between the two. The nearer such a train of individuals or nations or of humanity gets to a
station of the direction on its track or of its fate, the more surely can its impending arrival be foreseen and
foretold. However, the network of tracks has a few connecting lines which, by turning their respective
switches during the journey, can be used to change direction and thereby reach another terminus than the
one first headed for. It is obviously necessary in this case to slow down when approaching such
switching-points, to stop and then to reset them. Slowing down represents reflection, and stopping the
decision taken by man, which he is always free to make until he reaches a last opportunity to choose and
reset the switches which is the deed that follows this decision.
The Divine Will which, like railway tracks, traverses the World of Matter in the form of the firmly
established Natural Laws may also be called the nerves in the work of Creation, which detect every
unevenness in the gigantic body of Creation and report it to the starting point, the Creative Primordial
Source.
The certainty of this overview up to each end is due to the immutability of the laws causing the
Creator to supplement His revelations with promises proclaiming the advent of helpers to be sent by Him
at a time, when a train is seen to be approaching the most dangerous curves, intermediary stations and
termini! Such helpers are equipped by Him, to open the eyes of those human spirits who are traveling
along the wrong track, by proclaiming the Truth shortly before inevitable catastrophes and dangerous
changes take place, which serves to enable mankind to change the switches in time, thus avoiding the
increasingly dangerous places and also escaping the fatal terminus by taking a new direction. Woe to him
who, here or in the beyond, overlooks and misses the last of all switching points thereby ignoring and
missing the possibility of setting a better direction! He is hopelessly lost.
As the Creator cannot alter the Perfection of His own Will, He will also, in connection with these
helpers, keep exactly to the existing laws. In other words: His Will is perfect from the very first
beginning. Every new expression of His Will must naturally also be perfect. This presupposes that every
new Act of Will issuing from Him must also bear within itself the same laws as those that preceded it.
Consequently it will fit itself precisely into the course of development prevailing in the Ethereal and
Gross Material Worlds. By virtue of the Perfection of God any other possibility is absolutely precluded.
In this foreseeing as explained there arose the promise of the Son of God becoming man, so that by
proclaiming the Truth He would induce mankind to reset their switches. The act of resetting the switches
is reserved to the human spirits themselves according to the laws. As a result it is not possible to foresee
the kind of decision they make; because it is only those lines already chosen by the human spirits, for
which they have already set the switches according to their free decisions, which can be exactly surveyed
with all the stations and curves right to the terminus. This naturally excludes those switching-points
which are still to be determined by a free decision of mankind, for this right is also just as immutable as
everything else, due to the natural lawfulness of coming into existence and development through the
Perfection of God; and as the Creator has granted this right to the human spirits because of their origin in the sphere of spiritual substantiality.

to be continued next Sunday

Arkmanbuddy:
These foolish people again...Abdr-ul-sheen people.

Do you have any problem with us?

AntiChristian:
Chai! Ethereal....i don't understand anything.

Do you have a copy of the Grail message

Radiant light! Dazzling purity! A blissful feeling of lightness! All this speaks for itself so clearly that it is
hardly necessary to go into details. The less the ethereal body, i.e., the cloak of the human spirit in the
beyond, is burdened with some base proclivity, with any kind of desire for material things and pleasures,
the less will he be attracted by them, and the less dense and therefore the less heavy will be his ethereal
body which is formed according to his volition; and through its lightness he will be all the more quickly
uplifted to the more luminous regions corresponding to the lesser density of his ethereal body.
The less dense, the looser and finer this ethereal body becomes when it is cleansed of base desires,
the brighter and the more luminous it must appear; for then the core of spiritual substantiality within the
human soul, which as such is radiant through its nature, will shine through more and more from within as
the ethereal body grows ever more transparent; whereas in the lower regions this radiant core is hidden
through the greater density and gravity of the ethereal body and thus remains darkened.
In the regions of Light every human soul will, depending on the nature of his ethereal body, also meet
those that are homogeneous with him, i.e. kindred souls. As only that which is truly noble and of good
volition is able to strive upwards, free from all base desires, so will he only encounter that which is noble
as being homogeneous with him. It is also easy to understand that one who dwells in such regions has to
suffer no torment but enjoys the blessing of the homogeneous nobleness radiating from him; he feels
blissfully happy and through his own activity causes joy in the others in which he in turn shares. He can
truly say that he is wandering in the fields of the truly blessed. Thus encouraged, his joy in all that is pure
and sublime grows ever stronger, lifting him higher and higher. Permeated by this intuitive feeling, his
ethereal body will become ever finer and less dense, enabling the shining core of spiritual substance to
break through ever more radiantly, finally causing the last remnants of the ethereal body to fall away as if
consumed by flames, at which point the human spirit, having attained a complete and conscious
personality of perfect pure spiritual-substantiality, can cross the border into the Realm of Spiritual
Substantiality. Only then does he enter the Eternal Kingdom of God the Father, the everlasting Paradise.
Just as it would be impossible for a painter to portray the torments of actual life in the dark regions,
so is it equally impossible for him to depict the delight which life holds in the light regions, even if these
regions still belong to the transient World of Ethereal Matter before the boundary to the Eternal Kingdom
of God has been crossed.
Every portrayal and every attempt to render this life pictorially would definitely mean diminishment,
and therefore inevitably harm instead of benefit the soul of man.

Monogamy:
Who was there when the incident happened? And who narrated the story?

it was a sent one, I will advice you to go through the Grail message for more information

michael132:
it will b appropriate not to jump..... by this it will b more better.. if u start with "what ye seek" silent"awake".... how do u expect pipo to comprehend this topic very well... d divine message is arrange in a manner to help seeker to accelerate..... jumping to misery of lucifer is like getting pipo confuse......
there r better way to channel d message.
anyway thanks.. Cus anytime I read from d message am always bless with something new...

try and check my previous posts before jumping to conclusions

When one looks at pictures supposed to represent life in so-called hell, one shrugs it off with a half-
ironical, half-pitying smile, thinking that only morbid imagination or fanatical blind faith can conjure up
such scenes. Very rarely will anyone seek for even the slightest grain of truth in these pictures. And yet
the most gruesome imagination can hardly contrive a picture that comes anywhere near to depicting the
torments of life in the dark regions. Poor deluded fools who imagine they can carelessly dismiss it with a
mocking shrug of the shoulders! In the moment when the appalling truth dawns upon them such
carelessness will revenge itself bitterly. It will be of no avail to struggle or turn aside, they will be drawn
into the whirlpool awaiting them, unless they can rid themselves in time of the deep-seated ignorance
which always characterizes the hollowness and narrow-mindedness of such people.
The ethereal body will hardly have detached itself from the physical body *(Lecture No. 40: Death)
before these souls receive their first great surprise by experiencing that conscious existence and life have
not therewith come to an end. The first result will be confusion followed by unimaginable anxiety, which
often gives way to a state of gloomy resignation or most dreadful despair! All resistance is then in vain, as
are their lamentations and their pleading; for they must reap what they have sown during their life on
earth.
If they ridiculed the Word brought to them from God, which points towards life after physical death
and the consequent responsibility for every concentrated thought and action, the least that is awaiting
them will be what they themselves willed: utter darkness! Their ethereal eyes, ears and mouths are closed
through their own volition. They are blind, deaf and dumb in their new surroundings. That is the most
favorable thing that can happen to them. A guide and helper from the beyond cannot make himself
understood because they keep themselves closed to such a possibility; a sad condition indeed, which can
only be changed gradually by the slow inner maturing of such a soul. This in turn can only come about
through increasing desperation. Thus with this ever-increasing longing for light, rising upwards like a
perpetual cry for help from such an oppressed and tormented soul, lighter conditions will ultimately
prevail around it, until it learns to discern others in the same need of help. If this soul then feels a desire to
help those souls still languishing in greater darkness towards lighter conditions, the exertion required by
the effort to help will bring it increased strength, so that others still further advanced may in turn approach
and help this soul on-wards to more luminous regions.
Thus these souls squat about gloomily because their ethereal bodies have become too enfeebled to
walk owing to their unwillingness. And if there is any movement at all, it is but a cumbersome and
uncertain crawling along the ground. Others again, although they grope about in this darkness, stumble
and fall, quickly get up again, only to bump into one thing or another, inevitably suffering painful
injuries, because, depending entirely on the nature of its own darkness, and on its consequent density and
weight, a human soul sinks into that region which exactly accords with its own ethereal gravity and which
is thus of the same ethereal species, and its new environment will therefore be just as tangible, perceptible
and impenetrable as is the gross material environment for a physical body. Every knock, every fall, or
every injury will be just as painfully felt there as its physical body experienced it during its life on the
gross material earth.
Such is the case in every region regardless of its depth or height. Everything of like substance has the
same tangibility and the same mutual impenetrability. But every higher region or, every different species
of substance can penetrate the lower, denser species of substance unhindered, as can all ethereal substance
penetrate the different gross material substance.
The case is different with those souls who, in addition, have to atone for some kind of wrong doing.
This fact is a matter all by itself. It can be redeemed the moment the perpetrator obtains full and genuine
forgiveness from the person he has harmed. But what binds a human soul more gravely is the urge or the
proclivity which is the mainspring to one or more deeds. This proclivity lives on in a human soul, even
when the latter has passed into the beyond after severance from its physical body. In fact it will become
even more pronounced in the ethereal body as soon as the limitations of gross matter fall away, because
then the effects of the intuitive perceptions are much livelier and less restrained. It is such a proclivity in
turn, which will define the density and thus the weight of the ethereal body. The result is that, after its
detachment from the physical body, the ethereal body will immediately sink to that region which corresponds exactly to its weight and density. And there it will also find all those which indulge the same
proclivity. Through their radiations its own proclivity will be further nourished and intensified, and its
indulgence will lead the soul to literally rage. Of course, all others dwelling there with him, will naturally
do likewise. It is not difficult to understand how painful such unrestrained fury must be for the
environment. However, since in those regions this happens only and always on a reciprocal basis, every
individual will have to suffer bitterly from others everything that he himself continually tries to do unto
them. Thus life there becomes hell, until such a human soul gradually becomes weary and feels repulsed
by it. Then, after a long while, the desire will gradually awaken to get away from such an environment.
This desire and disgust are the beginning of improvement. They will grow into a cry for help and finally
into a prayer. Only then can a hand be stretched forth to help it to ascend, but decades, centuries or
sometimes even longer may sometimes pass before this happens. It is thus the proclivity of a human soul
which weighs upon and encumbers it the most.
Hence it follows that an unpremeditated deed can much more easily and quickly be atoned for than a
proclivity clinging to a human being, no matter whether it has been expressed in a deed or not!
A person with an unclean proclivity, though he has never expressed it in a deed because his earthly
circumstances are favorable, will therefore have to do much more to atone than a person who has
thoughtlessly erred through one or more deeds without evil intent. The thoughtless deed can be
immediately forgiven without developing evil karma, but a proclivity can only be forgiven when it has
been completely eradicated from a human being. And there are many kinds of proclivities. Be it greed and
its cousin avarice, be it sordid sensuality, the urge to steal or murder, to commit arson, or merely to take
improper advantage or to be careless and negligent, no matter, such a proclivity will make the soul
concerned sink or be dragged to the region where it will be among its own kind. To present life images of
these conditions serves no purpose. Often they are so terrible that a human spirit on earth can hardly
believe in their reality without seeing them. Even then he would think they could be but the figments of a
feverish imagination. He should therefore be content to intuitively feel a moral reserve toward all such
things wereby he will be liberated him from the bonds of all that is base so that there will no longer be
any obstacle barring his ascent towards the Light.
Thus the dark regions are the results of the principle Lucifer seeks to introduce. The eternal cycle of
Creation rolls on its course and reaches the point where disintegration begins and all matter loses its form
and reverts to primordial seed which, rolling on, brings new mixtures, new forms, with fresh energy and
virgin soil. Whatever could not detach itself from gross and ethereal matter before then, in order to cross
over the highest, finest and lightest boundary to enter the Sphere of Spiritual Substantiality, thereby
leaving all matter behind, will inevitably be drawn into disintegration, whereby its form and its
individuality will be annihilated. And that alone is eternal damnation, the extinction of all conscious
individuality!

A gray veil shrouds all that relates to the figure of Lucifer. It is as though everybody shrinks from lifting a
corner of this shroud. In truth, this shrinking back is nothing but man’s inability to penetrate into the
realm of Darkness. This inability on the other hand simply lies in the very nature of things, for here, too, a
limit is set upon the human spirit owing to its nature, which prevents it from penetrating this far. Just as it
is unable to reach the highest Heights, is it also unable to penetrate to the deepest depths, nor will it ever
be able to do so.
Thus the imagination created substitutes for what was missing, beings of various forms. People speak
of the devil in the most adventurous forms, of the fallen and expelled archangel, of the embodiment of the
evil principle, and all the rest of it. Nothing is understood of Lucifer’s true nature, although the human
spirit is often impacted by him, and consequently is thrown into a state of great conflict, which can be
likened to a battle.
Those who speak of a fallen archangel, and those who speak of the embodiment of the evil principle,
come closest to the truth. But this is also a wrong attitude, giving a false picture of everything. An
embodiment of the principle of evil conveys the concept of the highest pinnacle, of the final goal, of the
living embodiment of all evil, i.e. its crowning, its absolute culmination. On the contrary though, Lucifer
is the origin, the starting point and the driving power of the wrong principle. Nor should one call the
principle he employs the evil principle, but the wrong principle. Wrong in the sense of incorrect, not
unjust. The field of action of this wrong principle is the World of Matter. It is only here that the effects of
the Light and the effects of the Darkness, the two opposing principles, meet one another, and constantly
influence the human soul while it is developing on its journey through the World of Matter. Whichever of
the two the human soul indulges more, in accordance with its own wishes, proves decisive for its ascent
toward the Light or for its descent toward Darkness.
The gulf which lies between Light and Darkness is immense. It is filled by the material part of
Creation, which is subject to the transient nature of the forms, that is, to the disintegration of respectively
existing forms and their renewal.
According to the Laws which the Will of God the Father has placed in Creation, a cycle can only be
considered completed and fulfilled when its end returns to its origin, thus the cycle of a human spirit can
only be considered fulfilled when it returns to Spiritual-Substantiality, which is closest to the Primordial
Light, because this Spiritual-Substantiality is where it originated as a spirit-germ. If a human spirit
permits itself to drift towards Darkness, it runs the risk of being drawn beyond the outermost rings of its
normal course towards a depth from which it can then no longer find its way back in order to ascend; nor
is the spirit able, from the densest and deepest ethereal darkness, to step even lower, beyond the
outermost boundary and out of the World of Matter, something it can do when moving upwards into the
Realm of Spiritual Substantiality, because the latter is its point of origin. And so it is constantly dragged
along in the mighty cycle of material Creation until it is finally drawn into disintegration, because its
ethereally dark and therefore dense and heavy cloak, also called the ethereal body, holds it down. This
disintegration then dissolves the spiritual personality it has acquired on its course through Creation, so
that it suffers spiritual death and is atomized to primordial spiritual seed.
Lucifer himself stands outside material Creation and will therefore not be drawn into the
disintegration which is the fate of the victims of his principle, because Lucifer is eternal. His origin lies in
a part of the Sphere of Divine Substantiality. The conflict started after the creation of all matter had
begun. Sent out to support Spiritual Substantiality and further its development in the World of Matter, he
failed to carry out his mission in accordance with the Creative Will of God the Father, and instead,
through a willful insistence on knowing better, which came to him while working in matter, he chose
ways other than those ordained by the Creative Will.
Misusing the power delegated to him, he introduced the principle of temptation in place of the
principle of supportive help, which is identical with serving love. Serving love in the Divine sense, which
has nothing in common with slavish servility, but has only spiritual ascent and thereby eternal happiness
of his fellow man at heart and acts accordingly.
The principle of temptation, however, is identical with the setting of snares which cause creatures
who are not sufficiently strong within themselves quickly to stumble, fall and become lost, whereas others
on the other hand, may grow stronger and more alert, so as to blossom forth powerfully towards spiritual
heights. But all that is weak is irrevocably abandoned to destruction from the start. This principle knows
no kindness, no mercy; it lacks the love of God the Father, and therewith the mightiest power to ascend
and the strongest support there is.
The temptation in Paradise described in the Bible shows the effect produced by the application of the
Lucifer principle by depicting how, through temptation, it tries to test the strength or steadfastness of the
human pair, only to thrust them pitilessly onto the road to destruction at the least sign of wavering.
Steadfastness would have meant joyful adjustment to the Will of God which lies in the simple Laws
of Nature or Laws of Creation. And this Will, the Divine Command, was well known to the human pair.
Not to waver would have been the same as accepting and obeying these laws, as it is only through such
obedience that man can make proper and unlimited use of them, thus truly becoming “master of Creation”
because he is “in harmony with them.” If he does not put himself into opposition, all the powers will
serve him and work automatically to his benefit. This then is the fulfillment of the Creator’s
commandments which have but one aim, i.e. to maintain and support, undimmed and unhampered, all the
possibilities of development that lie in His wonderful work. This simple observance in turn means
conscious co-operation in the sound further development of Creation or the World of Matter.
He who fails to do this is an obstacle which must either be hewn into the right shape or left to be
crushed in the wheels of the world’s mechanism, i.e., in the Laws of Creation. He who will not bend must
break, as there can be no blockage.
Lucifer will not wait with kindness for man to mature gradually and become strong; he will not be
the loving gardener that he should be, caring for, supporting and tending the plants entrusted to him;
instead “the fox” literally “took charge of the henhouse.” His goal is the destruction of all that is weak,
and towards that end he works ruthlessly.
At the same time he despises the victims who succumb to his temptations and snares, and wants them
to be destroyed in their weakness.
He is also disgusted at the baseness and meanness with which these fallen victims apply to his
principle; for it is only men who turn them into the loathsome depravity in which they present themselves,
and thereby they only incite Lucifer all the more to regard them as creatures that deserve nothing but
destruction, not love and care.
A significant contribution towards the accomplishment of this destruction is made by the principle of
unrestrained self-indulgence which is a natural consequence of the principle of temptation. This
unrestrained self-indulgence takes place in the lower regions of darkness, but it is also adopted by various
so-called psychoanalysts on earth, on the assumption that on earth too, it liberates and matures.
Yet what dreadful misery the practice of this principle must cause here on earth! What disaster must
it bring, for on earth, unlike in the regions of darkness where only what is homogeneous dwells together,
both darker and lighter souls live side by side. In this respect you need only to think of sexual life and
similar things. When the practice of such a principle is unleashed upon mankind, the only possible result
must be a Sodom and Gomorrah from which there is no escape, but only the most abject terror could
bring an end it to.
Quite apart from this, however, there are already numerous victims of similar teachings floundering
about, whose low self-esteem and any ability of individual thinking have been completely picked to
pieces and destroyed where they had trustingly expected help. They are like people whose clothing has
been systematically torn from their bodies so that they are then forced to put on the new garments handed
to them. However, in most cases the people so exposed unfortunately can no longer see why they should
put on any new clothing. Through the systematic intrusion into their most intimate affairs and rights they
gradually lost the sense of shame which upholds individual self-consciousness, which is a part of the
individuality, and without which there can be no individuality, per se.
On such churned up soil it is impossible to erect a new solid building. With few exceptions these
people remain dependent and sometimes even become helpless, because even the small amount of support
they used to have was taken away from them.
Both the principles of unrestrained self-indulgence and that of temptation are so closely connected with each other that temptation absolutely must precede unrestrained self-indulgence. They are thus the
actual observance and spreading of the Lucifer principle.
The true physician of the soul has no need of tearing down. He heals first, and then builds up. The
true principle brings about a transformation of wrong desires through spiritual recognition!
The application of this loveless principle, however, quite naturally separated Lucifer more and more
from the Loving Will of the Almighty Creator, causing him to be cut off and cast out from the Light,
consequently falling lower and lower. Lucifer is one who has severed himself from the Light, which is the
equivalent of being an outcast.
This expulsion also had to occur in accordance with existing Primordial Laws, the irrevocable Holy
Will of God the Father, because it could not possibly happen otherwise.
Since only the Will of God the Father, the Creator of all things, is omnipotent, and since It is also
firmly anchored in material Creation and its development, Lucifer can quite well send his principle into
the material sphere, but the resulting effects will always and only operate within the Primordial Laws
ordained by God the Father and must form themselves accordingly.
Thus, in pursuit of his wrong principle, Lucifer, although able to urge men onto dangerous paths, is
unable to force them into anything without their voluntary free decision.
In fact Lucifer can only tempt. But man as such stands more firmly in material Creation than he does,
and is therefore more secure and powerful than any influence Lucifer could ever have on him. Thus every
man is so well protected that it is a tenfold shame upon him if he permits himself to be enticed by this
power, which is a relatively weaker power than his. Man should remember that Lucifer himself stands
outside the material sphere, while he himself is firmly rooted in familiar soil. In order to apply his
principle Lucifer is forced to rely on his auxiliary troops, composed of human spirits who have
succumbed to temptations.
The spirit of every man striving upwards is not only fully able to deal with these troops, but is far
superior in strength. One single, serious act of will suffices to make an army of them vanish without trace.
Providing their enticements meet with no resonance or response to which they can cling.
Lucifer would indeed be quite powerless if mankind would make the effort to recognize and follow
the Primordial Laws laid down by the Creator. Unfortunately, however, men increasingly support his
principle through their present behavior, and the greater part of them will therefore have to perish.
It is impossible for any human spirit to fight a battle against Lucifer himself for the simple reason
that, owing to the difference in the nature of their species, it cannot penetrate to him. The human spirit
can only come in contact with those who have fallen through the wrong principle because they are
basically of the same nature.
The origin of Lucifer requires that only he who is of the same origin can personally come close to
and confront him, for none other can approach him. It must be a Divine Envoy, coming out of and filled
with Divine-Unsubstantiality, armed with the sacred gravity of His Mission and with perfect trust in the
Source of all Power, in God the Father Himself.
This task has been delegated to the prophesied Son of Man.
The battle will be a personal one, face to face, not only a general symbolical one, as many
investigators interpret it from the prophecies. It is the fulfillment of the promise contained in Parsifal.
Lucifer had used the “Holy Spear,” the Power, wrongly and through his principle inflicted a painful
wound on the Sphere of Spiritual Substantiality and thereby upon humanity as its sparks and offshoot.
The Spear will be wrested from him in this battle. Then, in the “proper hand,” that is, by application of
the true Grail principle of pure, strict love, it will heal the wound previously inflicted by it while in the
wrong hand, that is, through its wrong application.
Through the Lucifer principle, i.e., through the wrong application of Divine Power, which is the same
as the “Holy Spear” being wielded in the wrong hand, a wound is inflicted upon the Sphere of Spiritual
Substantiality that cannot heal! In the legend this thought is aptly portrayed; for the happening does truly
resemble an open wound that will not heal.
Consider that the human spirits, as unconscious spirit-germs or sparks, leap or flow over the boundary of the lowest region of Spiritual Substantiality into material Creation, with the expectation that
these out flowing parts, after their wanderings in the World of Matter, awakened and developed to
personal consciousness, return to the Sphere of Spiritual Substantiality in completion of their cycles. This
is similar to the circulation of the blood in the physical body! The Lucifer principle, however, diverts a
large portion of this circulating spiritual stream, causing much of this Spiritual-Substantiality to become
lost. Thus the necessary cycle cannot be closed, the result being a weakening as from the continual
draining of an open wound.
However, when the “Holy Spear” i.e. the Divine Power, is wielded in the proper hand, namely the
one acting according to the Will of the Creator, and shows the right path to Spiritual-Substantiality which
wanders through materiality as an animating factor, leading upwards to its point of origin, to the luminous
Kingdom of God the Father; it will then no longer become lost, but will flow back to its origin as the
blood does to the heart, as a result, the exuding wound, which up till then weakened the Sphere of
Spiritual Substantiality, will be closed. Thus the healing can only take place through the same Spear as
inflicted the wound.
To achieve this, however, the Spear must first be wrested from Lucifer and come into the proper
hand, which takes place in the personal battle between the Son of Man and Lucifer!
Any further battles extending into the Ethereal and Gross Material Worlds are but the after-effects of
this one great battle, which must bring about the promised fettering of Lucifer which heralds the
beginning of the Kingdom of the Millennium. These battles mean the extermination of the consequences
of the Lucifer principle.
This principle is opposed to the reign of Divine Love, the blessings of which are bestowed upon man
on his journey through the World of Matter. If men would simply strive after this Divine Love they would
immediately become completely invulnerable to every temptation by Lucifer, and he would be robbed of
all the terror the human spirit has woven around him.
The monstrous and hideous forms which man erroneously tries to give to Lucifer are but colorful
fantasies of the human brain. In reality, for the simple reason of the difference in species, no human eye
was ever able to behold him, not even the spiritual eye, which is often able to recognize the Ethereal
World of the beyond already during life on earth.
Contrary to all ideas, Lucifer may be called proud and beautiful, of a supernatural beauty and somber
majesty, with large, clear blue eyes, the icy expression of which, however, testifies to a lack of love. He is
not only a concept, as he is generally represented when all other interpretations have failed, but he is
personal.
Mankind should learn to understand that for them too, on account of their particular nature, a limit is
set which they can never cross, naturally not even in their thoughts, and that messages can only come to
them from beyond this limit as an act of Grace. They cannot come through mediums, which even under
unearthly conditions are unable to change their nature; nor can they come through scienceScience in
particular, through chemistry, offers the opportunity to discover that the difference of species can create
insurmountable barriers. These laws, however, proceed from the Source and are not only found for the
first time in the work of Creation.

[quote author=budaatum post=99477713][/quote]thanks alot

Manifold are the interpretations of the legends which exist about the Holy Grail. The most serious
scholars and investigators have occupied themselves with this mystery. Much of their work has high
moral value, but it all contains one great fault, i.e. the fact that they have built only from the earth
upwards, while the essential thing, the ray of light from above, which alone could bring life and
enlightenment, is missing. All that strives from below upwards must come to a halt at the boundary line
of the material plane, even if it were granted attainment to the greatest possible heights. In most cases,
however, barely half this road can be covered even under the most favorable conditions. Yet how great is
the distance still from there to the real recognition of the Holy Grail!
This non-attainability is eventually felt by investigators. As a result they try to regard the Grail purely
as the symbolic expression of an idea, so as to give it the high place they quite rightly feel is necessary for
this concept. But in so doing they actually go backwards, not forwards. Downwards instead of upwards.
They deviate from the right way, which is already contained to some extent in the legends. These legends
alone give a faint sense of the truth, albeit only a very faint one, because the lofty inspirations and
visionary pictures of the poets were pressed into far too earthly a concept through the collaboration of the
intellect during transmission. To the renderings of what their spirits received they imparted images of
their contemporary earthly surroundings, so as to make the meaning of the legends more understandable
to people. In this, however, they did not succeed because they themselves failed to come close to the
essence of the truth.
Thus from the very outset the subsequent research and investigation was founded upon shaky ground,
and any success was bound to be very limited. Therefore it is not surprising that finally only the thought
of something purely symbolic remained, and redemption through the Grail was transferred to every man’s
inmost self.
The existing interpretations are not without great moral value, but they cannot claim to be an
explanation of the legends, much less an approach to the truth about the Holy Grail.
Nor is the Holy Grail the vessel which the Son of God used during His last meal with His Disciples at
the end of His mission on earth, and in which His blood was caught at the cross. This vessel is a sacred
reminder of the Son of God’s sublime work of redemption, but it is not the Holy Grail of which the poets
of the legends were divinely gifted to sing praises. These legends have been misunderstood by mankind.
They were meant to be promises from the Highest Heights, the fulfillment of which mankind is to
anticipate! Had they been interpreted as such, surely another way would have long since been found to
take the investigations still further than has been done until now. As it was, however, all the
interpretations had finally to come to a dead end because a full and complete solution could never be
reached, since due to the false conceptions of the past, all the investigations started on a wrong basis from
the very beginning. — —
No human spirit, even in its final greatest perfection and immortality, will ever be able to face the
Holy Grail Itself! It is for this reason that no detailed tidings about It can ever extend from there
earthward into the World of Matter, unless a Messenger is sent from there. Thus the Holy Grail will
remain a mystery to the human spirit for all eternity.
Man should keep to what he can grasp spiritually and, above all, he should try to fulfill and develop
to its most noble state of perfection that which lies within his power. Unfortunately, however, he is only
too anxious always to reach out far beyond these limits without developing his essential abilities, whereby
he is guilty of committing negligence which prevents him from even reaching what he otherwise could,
while he can never attain the goal of his desires anyway. He thus deprives himself of the most beautiful
and sublime part of his true being with the result that he completely fails to fulfill the purpose of his
existence. — — —
Parsifal is a great promise. The defects and errors which the poets have added to the legends through
their too earthly way of thinking distort the true essence of this figure. Parsifal is identical with the Son of
Man, Whose coming the Son of God Himself promised. *(Lecture No. 10: The Son of God and the Son of Man)
As a Divine Messenger, with His spiritual eyes blindfolded, He will have to go through the most bitter
hardships on earth, as man among men. After a certain time, freed from this blindfold, He must recognize His origin and therewith Himself, as well as clearly see His mission. This mission will also bring
redemption to mankind who are seriously seeking, and goes hand in hand with a severe Judgment. For
this purpose, however, we cannot assume just any human being, much less can we see the possible
experiences of many people, or even of all of the people, but only a very specific, specially chosen Envoy
will bear these possibilities within him.
The immutable lawfulness of Divine Will decrees that everything, after it has completed its cycle of
development and reached its highest state of perfection, may return to the starting point of its original
substance, but never beyond it. This also applies the human spirit. It originates from the Sphere of
Spiritual Substantiality, to which it may return as a conscious spirit in substantiate form if, after its course
through the World of Matter, it has achieved its highest state of perfection and attained living purity. In
the best of cases, its path may lead it to the forecourt of the Grail Castle which stands at the highest point
in Spiritual-Substantiality and forms the gateway to the steps of the throne, on which the source of all
being, God the Father in His Divine Unsubstantiality, dons at times the cloak of Divine Substantiality, i.e.
takes on form. No spiritual-substantial entity, however sublime, pure and radiant, can cross the boundary
line into the Divine Sphere. The boundary line and the possibility of crossing it, here, as in the spheres or
planes of material Creation, is, in the nature of things, simply a matter of the difference between the
species.
The highest and most sublime is God Himself in His Divine Unsubstantiality. Next, and somewhat
lower, there is the sphere of Spiritual-Substantiality. Both are eternal. Adjacent to this, going lower and
lower, there follows the material work of Creation beginning with the gaseous Fine-Materiality which,
becoming denser and denser in descending planes or spheres down to the World of Gross Matter,
eventually becomes visible to mankind. The Fine-material part within the World of Matter is what men
call the beyond. That which is beyond their earthly or physical capacity to see. Both, however, belong to
the Work of Creation and are not eternal with regard to their form, but subject to change for the purpose
of renewal and regeneration.
The Castle of the Grail stands at the summit of the eternal Sphere of Spiritual Substantiality,
spiritually visible and tangible, because it is still of the same species of spiritual substantiality. This Grail
Castle contains a Sanctuary which lies on the outermost border adjacent to the Divine Sphere, and is thus
still more ethereal than the rest of spiritual substantiality. In this Sanctuary, as a pledge of the eternal
Goodness of God the Father, as a symbol of His Purest Divine Love, and as the direct point of origin from
which Divine Power issues: the Holy Grail!
In this chalice, the contents swirl and surge unceasingly, like red blood, without ever overflowing.
Enveloped as it is in the most Luminous Light, only the purest of all spirits in the Realm of Spiritual
Substantiality are granted permission to look into this Light. These are the Guardians of the Holy Grail!
When the legends speak of the purest of men being appointed to become Guardians of the Grail, then this
is a point which the gifted poet put into all too earthly terms, because he was unable to express himself
differently. No human spirit can enter this holy Sanctuary. Even in its most perfect state of spiritual
substantiality, after having returned from its wanderings through the World of Matter, it is still not so
etherealized as to be able to cross this threshold, i.e., the boundary line to this Sanctuary. Even in its
highest state of perfection in Substantiality it is still too dense to do so. However, still further etherization
would be equivalent to its complete disintegration or combustion, because the origin of its nature does not
lend itself to assuming even greater radiance and luminosity, thus becoming still more etherized. It is
unable to tolerate it.
The Guardians of the Grail are Eternal Pure Spiritual Beings, who never were human beings, the
highest of all in the Realm of Spiritual Substantiality. However, they require Divine Unsubstantiate
Power, are dependent upon It, as everything is dependent on Divine Unsubstantiality, the Source of all
Power, God the Father.
From time to time on the Day of the Holy Dove, the Dove appears above the Chalice as a renewed
token of the unalterable Divine Love of the Father. It is the hour of communion which brings about the
renewal of power. The Guardians of the Grail receive it in humble devotion and are then able to transmit
this miraculous power.
The existence of the whole Creation depends on this!
It is the moment in which the Love of the Creator flows forth radiantly in the Temple of the Holy Grail, bringing new life and a new urge to create, which pulsates downwards and is disseminated
throughout the entire Universe. A tremor courses throughout all the spheres, a sacred thrill of expectant
joy and of great happiness. Only the spirit of earth-man still stands aside, without intuitively sensing what
is happening particularly to him at that moment, what an immeasurable gift he receives in such dull-
witted manner, because the limitations he imposed upon himself through his intellect no longer permit
him to grasp such greatness.
It is the Life-giving moment for the entire Creation!
It is the necessary, ever-recurring confirmation of the Covenant between the Creator and His Work.
Should this supply ever be cut off, should it ever fail to occur, all that exists would inevitably slowly dry
up, age and disintegrate. It would be the end of all days, and only God Himself would remain, as it was in
the beginning! Because He alone is Life.
This process is conveyed in the legend. In the description of the aging of the Knights of the Grail,
during the time in which Amfortas no longer reveals the Grail until the hour in which Parsifal appears as
King of the Grail, reference is even made to how everything must age and decay if the Day of the Holy
Dove, the “unveiling” of the Grail, does not recur.
Man should cease to regard the Holy Grail as only something intangible, for It really exists! The
human spirit, however, owing to its nature, can never behold It. But the blessing streaming from It, which
can be and is being passed on by the Guardians of the Grail, can be received and enjoyed by human
spirits. In this sense some of the interpretations cannot be called wrong, as long as they do not try to draw
the Holy Grail Itself into their explanations. They are correct, and yet again they are not.
The appearance of the Dove on the special Day of the Holy Dove indicates the sending of the Holy
Spirit on each occasion; for this Dove stands in very close connection with Him. But this is something
which the human spirit is only able to grasp figuratively, because by the very nature of things, even if he
has attained to the highest perfection, he can really only think, know and perceive intuitively up to the
point whence he himself came, i.e., to the species homogeneous to the purest nature of his origin. This is
the eternal Realm of Pure-Spiritual-Substantiality. Even in his thoughts he will never be able to cross this
boundary. Nor can he ever grasp anything beyond it. This is so self-evident, so logical and simple, that
every human being can follow this train of thought.
For this reason, whatever is beyond this boundary will and must forever remain a mystery to
mankind!
Every man, therefore lives under a delusion, when he imagines that he bears God within himself or
that he is himself Divine, or can become so. He bears Pure-Spirituality within himself, but nothing of the
Divine. And therein lies an unbridgeable difference. He is a creature, not part of the Creator, as so many
try to convince themselves. Man is and remains a creature, and will never be able to become master.
Thus it is wrong when it is explained that the human spirit issues from God the Father Himself and
returns to Him. The origin of man lies in the Realm of Spiritual Substantiality, not in the Divine
Unsubstantiate. Therefore, even if he has attained perfection, he can return only to the Sphere of Spiritual
Substantiality. It is right to say that the human spirit originates from the Kingdom of God and therefore
can, after reaching perfection, return to the Kingdom of God, but not to God Himself. The Kingdom of
God is Pure-Spiritual-Substantiality.
The Son of God became the mediator between the Divine-Unsubstantiality and Pure-Spiritual-
Substantiality. He crosses from Divine-Unsubstantiality over to Spiritual-Substantiality, just as once He
came into the world of matter. The coming of the Son of Man brings on the consummation of the High
Divine mission of the Son of God. Following the fulfillment, the Son of God will return wholly into
Divine-Unsubstantiality, while the Son of Man will take on the function of mediator in His stead, thus
becoming the leader of the guardians of the Holy Grail, the King of the Grail, guardian of the Holy
Vessel.
Then the Son of Man will be the alpha and the omega for the human spirit because He is the
beginning and the end for the capacity of human spirits to comprehend; because He is capable of crossing
over the boundary to Divine-Unsubstantiality and thereby to overlook everything.

If a child is baptized by a clergyman who regards it as merely a duty of his office, it is absolutely
meaningless, doing neither good nor harm. On the other hand, when an adult person is baptized, the
strength and purity of his inner preparedness to receive contributes to whether or not he really receives
something spiritual or not.
In the case of a child, only the belief of the one who administers the baptism can be considered to
serve as a means to the end. According to the strength and purity of the belief, the child receives a certain
spiritual strengthening through this act, as well as a protective wall against evil currents.
Not every human being ordained by earthly church authorities can perform the act of baptism
effectively. For this purpose a human being is needed who is connected with the Light. Only such a
person is able to transmit Light. This ability, however, is not attainable through earthly studies, nor
through church consecration or ordination. It has nothing whatever to do with earthly customs, but is
purely a gift of the Almighty Himself.
One so endowed thereby becomes a Called One! There are not many of those; for the prerequisite for
this gift is a suitable soil within the person himself. If this prerequisite does not exist the Light cannot
establish a connection. The Light cannot penetrate soil which is dense or striving away from the Light,
because like everything else, this process is also strictly subject to the all-pervading Primordial Laws.
Such a Called One, however, can really transmit spirit and power through the act of baptism, which
thereby receives that value which it expresses symbolically. In spite of this, it is always preferable to
baptize only those who are fully conscious of the effect of this act and who have the ardent desire for it.
Therefore, if it is to become of real value, baptism requires a certain age of maturity and the voluntary
wish of the person to be baptized, as well as a Called One to perform the act of baptizing.
John the Baptist, who still today is regarded and accepted as a truly Called one by all Christian
churches, found his greatest adversaries mostly among the Scribes and Pharisees, who at that time
imagined themselves to be the most highly called to judge over this matter. The nation of Israel of that
time was Called. There is no doubt about that. In its midst the Son of God was to accomplish His Mission
on earth. In this fulfillment, however, the calling of the entire nation became extinguished. A new Israel
will arise for a new fulfillment. However at the time of John the Baptist the Israel of that time was still the
called nation. Accordingly at that time the priests of that nation should also have been the most highly
Called Ones to perform the act of baptism. Nevertheless, John the Baptist had to come in order, as the
only Called One, to baptize the Son of God in His earthly vessel at the beginning of His actual Mission on
earth. This happening also proves that earthly appointments to office have nothing to do with Divine
callings. Performance of acts in the name of God however, i.e. as mandated by Him, and as it should be in
the case of baptisms, can only be effectively fulfilled by divinely Called ones. John the Baptist, the Called
One, who was not acknowledged at that time by the high priest of the Called people, described his
adversaries as a “generation of vipers.” He denied them the right to come to him.
Nor did these same high priests of the then Called people even recognize the Son of God Himself;
they persecuted Him ceaselessly and worked toward His earthly destruction, because He was superior to
them and therefore inconvenient. If Christ were again to come among men at the present time in a new
form, He would undoubtedly meet with the same repudiation and animosity as He experienced then. A
similar fate would befall one sent by Him. All the more so, because mankind today imagine themselves to
be more “advanced.”
Not only in this one case of John the Baptist, but in many similar cases, clear proof emerges that
consecrations and ordinations by earthly churches, which are always only part of “church organizations,”
can never bring a greater qualification to perform spiritual acts unless the person himself has already been
called for it.
Considered in the correct way, therefore, baptism administered by church representatives is nothing
more than a preliminary act of admission into the community of a religious organization. It is not
acceptance by God, but admission into the respective earthly church community. The confirmation which
follows later can only be regarded as a repeated acknowledgement and expanded admission to the
customs of these communities. The minister acts as the “accredited servant of the church”, i.e. in a purely earthly sense, because the church and God are not one and the same thing.