For example, the eye and the nail are living; but the life of the nail in relation to the life of the eye is nonexistent. This stone and this man both exist; but the stone in relation to the existence of man is nonexistent; it has no being; for when man dies, and his body is destroyed and annihilated, it becomes like stone and earth. Therefore, it is clear that although the mineral exists, in relation to man it is nonexistent.
In the same way, the souls who are veiled from G.o.d, although they exist in this world and in the world after death, are, in comparison with the holy existence of the children of the Kingdom of G.o.d, nonexisting and separated from G.o.d.
68: FATE
Question.-Is the predestination which is mentioned in the Holy Books a decreed thing? If so, is not the effort to avoid it useless?
Answer.-Fate is of two kinds: one is decreed, and the other is conditional or impending. The decreed fate is that which cannot change or be altered, and conditional fate is that which may occur. So, for this lamp, the decreed fate is that the oil burns and will be consumed; therefore, its eventual extinction is a decree which it is impossible to alter or to change because it is a decreed fate. In the same way, in the body of man a power of life has been created, and as soon as it is destroyed and ended, the body will certainly be decomposed, so when the oil in this lamp is burnt and finished, the lamp will undoubtedly become extinguished.
But conditional fate may be likened to this: while there is still oil, a violent wind blows on the lamp, which extinguishes it. This is a conditional fate. It is wise to avoid it, to protect oneself from it, to be cautious and circ.u.mspect. But the decreed fate, which is like the finishing of the oil in the lamp, cannot be altered, changed nor delayed.
It must happen; it is inevitable that the lamp will become extinguished.
69: THE INFLUENCE OF THE STARS
Question.-Have the stars of the heavens any influence upon the human soul, or have they not?
Answer.-Some of the celestial stars have a clear and apparent material effect upon the terrestrial globe and the earthly beings, which needs no explanation. Consider the sun, which through the aid and the providence of G.o.d develops the earth and all earthly beings. Without the light and heat of the sun, all the earthly creatures would be entirely nonexistent.
With regard to the spiritual influence of stars, though this influence of stars in the human world may appear strange, still, if you reflect deeply upon this subject, you will not be so much surprised at it. My meaning is not, however, that the decrees which the astrologers of former times inferred from the movements of the stars corresponded to occurrences; for the decrees of those former astrologers were forms of imagination which were originated by Egyptian, a.s.syrian and Chaldean priests; nay, rather, they were due to the fancies of Hindus, to the myths of the Greeks, Romans and other star worshipers. But I mean that this limitless universe is like the human body, all the members of which are connected and linked with one another with the greatest strength. How much the organs, the members and the parts of the body of man are intermingled and connected for mutual aid and help, and how much they influence one another! In the same way, the parts of this infinite universe have their members and elements connected with one another, and influence one another spiritually and materially.
For example, the eye sees, and all the body is affected; the ear hears, and all the members of the body are moved. Of this there is no doubt; and the universe is like a living person. Moreover, the connection which exists between the members of beings must necessarily have an effect and impression, whether it be material or spiritual.
For those who deny spiritual influence upon material things we mention this brief example: wonderful sounds and tones, melodies and charming voices, are accidents which affect the air-for sound is the term for vibrations of the air-and by these vibrations the nerves of the tympanum of the ear are affected, and hearing results. Now reflect that the vibration of the air, which is an accident of no importance, attracts and exhilarates the spirit of man and has great effect upon him: it makes him weep or laugh; perhaps it will influence him to such a degree that he will throw himself into danger. Therefore, see the connection which exists between the spirit of man and the atmospheric vibration, so that the movement of the air becomes the cause of transporting him from one state to another, and of entirely overpowering him; it will deprive him of patience and tranquillity. Consider how strange this is, for nothing comes forth from the singer which enters into the listener; nevertheless, a great spiritual effect is produced. Therefore, surely so great a connection between beings must have spiritual effect and influence.
It has been mentioned that the members and parts of man affect and influence one another. For example, the eye sees; the heart is affected.
The ear hears; and the spirit is influenced. The heart is at rest; the thoughts become serene, and for all the members of man"s body a pleasant condition is realized. What a connection and what an agreement is this!
Since this connection, this spiritual effect and this influence, exists between the members of the body of man, who is only one of many finite beings, certainly between these universal and infinite beings there will also be a spiritual and material connection. Although by existing rules and actual science these connections cannot be discovered, nevertheless, their existence between all beings is certain and absolute.
To conclude: the beings, whether great or small, are connected with one another by the perfect wisdom of G.o.d, and affect and influence one another. If it were not so, in the universal system and the general arrangement of existence, there would be disorder and imperfection. But as beings are connected one with another with the greatest strength, they are in order in their places and perfect.
This subject is worthy of examination.
70: FREE WILL
Question.-Is man a free agent in all his actions, or is he compelled and constrained?
Answer.-This question is one of the most important and abstruse of divine problems. If G.o.d wills, another day, at the beginning of dinner, we will undertake the explanation of this subject in detail; now we will explain it briefly, in a few words, as follows. Some things are subject to the free will of man, such as justice, equity, tyranny and injustice, in other words, good and evil actions; it is evident and clear that these actions are, for the most part, left to the will of man. But there are certain things to which man is forced and compelled, such as sleep, death, sickness, decline of power, injuries and misfortunes; these are not subject to the will of man, and he is not responsible for them, for he is compelled to endure them. But in the choice of good and bad actions he is free, and he commits them according to his own will.
For example, if he wishes, he can pa.s.s his time in praising G.o.d, or he can be occupied with other thoughts. He can be an enkindled light through the fire of the love of G.o.d, and a philanthropist loving the world, or he can be a hater of mankind, and engrossed with material things. He can be just or cruel. These actions and these deeds are subject to the control of the will of man himself; consequently, he is responsible for them.
Now another question arises. Man is absolutely helpless and dependent, since might and power belong especially to G.o.d. Both exaltation and humiliation depend upon the good pleasure and the will of the Most High.
It is said in the New Testament that G.o.d is like a potter who makes "one vessel unto honour, and another unto dishonour."(160) Now the dishonored vessel has no right to find fault with the potter saying, "Why did you not make me a precious cup, which is pa.s.sed from hand to hand?" The meaning of this verse is that the states of beings are different. That which is in the lowest state of existence, like the mineral, has no right to complain, saying, "O G.o.d, why have You not given me the vegetable perfections?" In the same way, the plant has no right to complain that it has been deprived of the perfections of the animal world. Also it is not befitting for the animal to complain of the want of the human perfections. No, all these things are perfect in their own degree, and they must strive after the perfections of their own degree. The inferior beings, as we have said, have neither the right to, nor the fitness for, the states of the superior perfections. No, their progress must be in their own state.
Also the inaction or the movement of man depend upon the a.s.sistance of G.o.d. If he is not aided, he is not able to do either good or evil. But when the help of existence comes from the Generous Lord, he is able to do both good and evil; but if the help is cut off, he remains absolutely helpless. This is why in the Holy Books they speak of the help and a.s.sistance of G.o.d. So this condition is like that of a ship which is moved by the power of the wind or steam; if this power ceases, the ship cannot move at all. Nevertheless, the rudder of the ship turns it to either side, and the power of the steam moves it in the desired direction. If it is directed to the east, it goes to the east; or if it is directed to the west, it goes to the west. This motion does not come from the ship; no, it comes from the wind or the steam.
In the same way, in all the action or inaction of man, he receives power from the help of G.o.d; but the choice of good or evil belongs to the man himself. So if a king should appoint someone to be the governor of a city, and should grant him the power of authority, and should show him the paths of justice and injustice according to the laws-if then this governor should commit injustice, although he should act by the authority and power of the king, the latter would be absolved from injustice. But if he should act with justice, he would do it also through the authority of the king, who would be pleased and satisfied.
That is to say, though the choice of good and evil belongs to man, under all circ.u.mstances he is dependent upon the sustaining help of life, which comes from the Omnipotent. The Kingdom of G.o.d is very great, and all are captives in the grasp of His Power. The servant cannot do anything by his own will; G.o.d is powerful, omnipotent, and the Helper of all beings.
This question has become clearly explained. Salutations!
71: VISIONS AND COMMUNICATION WITH SPIRITS
Question.-Some people believe that they achieve spiritual discoveries-that is to say, that they converse with spirits. What kind of communion is this?
Answer.-Spiritual discoveries are of two kinds: one kind is of the imagination and is only the a.s.sertion of a few people; the other kind resembles inspiration, and this is real-such are the revelations of Isaiah, of Jeremiah and of St. John, which are real.
Reflect that man"s power of thought consists of two kinds. One kind is true, when it agrees with a determined truth. Such conceptions find realization in the exterior world; such are accurate opinions, correct theories, scientific discoveries and inventions.
The other kind of conceptions is made up of vain thoughts and useless ideas which yield neither fruit nor result, and which have no reality. No, they surge like the waves of the sea of imaginations, and they pa.s.s away like idle dreams.
In the same way, there are two sorts of spiritual discoveries. One is the revelations of the Prophets, and the spiritual discoveries of the elect.
The visions of the Prophets are not dreams; no, they are spiritual discoveries and have reality. They say, for example, "I saw a person in a certain form, and I said such a thing, and he gave such an answer." This vision is in the world of wakefulness, and not in that of sleep. Nay, it is a spiritual discovery which is expressed as if it were the appearance of a vision.
The other kind of spiritual discoveries is made up of pure imaginations, but these imaginations become embodied in such a way that many simple-hearted people believe that they have a reality. That which proves it clearly is that from this controlling of spirits no result or fruit has ever been produced. No, they are but narratives and stories.
Know that the reality of man embraces the realities of things, and discovers the verities, properties and secrets of things. So all these arts, wonders, sciences and knowledge have been discovered by the human reality. At one time these sciences, knowledge, wonders and arts were hidden and concealed secrets; then gradually the human reality discovered them and brought them from the realm of the invisible to the plane of the visible. Therefore, it is evident that the reality of man embraces things.
Thus it is in Europe and discovers America; it is on the earth, and it makes discoveries in the heavens. It is the revealer of the secrets of things, and it is the knower of the realities of that which exists. These discoveries corresponding to the reality are similar to revelation, which is spiritual comprehension, divine inspiration and the a.s.sociation of human spirits. For instance, the Prophet says, "I saw, I said, I heard such a thing." It is, therefore, evident that the spirit has great perception without the intermediary of any of the five senses, such as the eyes or ears. Among spiritual souls there are spiritual understandings, discoveries, a communion which is purified from imagination and fancy, an a.s.sociation which is sanctified from time and place. So it is written in the Gospel that, on Mount Tabor, Moses and Elias came to Christ, and it is evident that this was not a material meeting. It was a spiritual condition which is expressed as a physical meeting.
The other sort of converse, presence and communications of spirits is but imagination and fancy, which only appears to have reality.
The mind and the thought of man sometimes discover truths, and from this thought and discovery signs and results are produced. This thought has a foundation. But many things come to the mind of man which are like the waves of the sea of imaginations; they have no fruit, and no result comes from them. In the same way, man sees in the world of sleep a vision which becomes exactly realized; at another time, he sees a dream which has absolutely no result.
What we mean is that this state, which we call the converse and communications of spirits, is of two kinds: one is simply imaginary, and the other is like the visions which are mentioned in the Holy Book, such as the revelations of St. John and Isaiah and the meeting of Christ with Moses and Elias. These are real, and produce wonderful effects in the minds and thoughts of men, and cause their hearts to be attracted.
72: HEALING BY SPIRITUAL MEANS
Question.-Some people heal the sick by spiritual means-that is to say, without medicine. How is this?