Part 3:
The Inner Essence of Man
Feb.14, 2006

"Only certainty about the answer to that great question ' What am I?' can lead to ascent! If the significance of this question has not been completely recognised and the solution found beforehand ascent will become bitterly difficult!" (Abd-ru-shin, "IN THE LIGHT OF TRUTH: THE GRAIL MESSAGE", chapter "The Creature that is Man")

What constitutes the very essence of man? Great controversies rage on this subject. Earthly scientists (often foaming at the mouth) seem to delight in the idea that man (yes, that same man who composed Beethoven's Ninth, wrote Dostoevsky's "Brothers Karamazov" and painted Leonardo's "Mona Lisa") descended from a hairy, disfigured monkey. In the other camp (also often foaming at the mouth) the representatives of the earthly religions insist that the inner core of man is Divine. Both of these parties, while not lacking in enthusiasm, do lack the one essential ingredient necessary for making their pronouncements: namely, the actual knowledge of Creation and Its Laws. In view of this common state of ignorance, which both parties share, their raging debates display a slight touch of comedy, were it not for the fact that the question of man's origin is of such gravity and such fundamental importance to each one of us.
The Scientific View
The scientists have made a grave mistake of equating the body of man with his inner essence. They have mistaken the outer cloak for the person inside or, to illustrate it another way, they have made no distinction whatever between the car and the driver inside - for man has the same relationship to his body as he does to his outer garment or to his car: it is an indispensable tool for him to be properly used, cared for and appreciated, but eventually discarded. It is only the inner essence of man that provides the animating and driving force for the body, which collapses and begins to decompose the moment man proper departs from it. What is then the composition of the actual man, what is his inner essence? 

"To make clear the difference in origin of man and animal it is necessary to go more deeply into the various spheres of Creation than has been done hitherto.

Such conventional catch-words as the 'group soul' of the animal as distinct from the personal 'ego' of man no longer suffice for this purpose, although as such they are quite correct. For these give only a general outline and deal with what lies nearest the earth, but do not indicate the essential difference!

It is necessary to know about the development of Creation as explained in the lecture: 'The Development of Creation'!

For the sake of a more comprehensive view, the main spheres from above downwards are reproduced here: -

1. The Divine:

    Divinity Unsubstantiate = God

    Divine Substantiality

2. Spiritual Substantiality:

    Conscious Spiritual Substantiality

    Unconscious Spiritual Substantiality

3. Animistic Substantiality:

    Conscious Animistic Substantiality

    Unconscious Animistic Substantiality

4. The Spheres of Matter:

    Ethereal Substance

    Gross Matter

Man has his spiritual origin in Unconscious Spiritual Substantiality, whereas the animal 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 animistic substantiality.

In this case a spirit stands above animistic substantiality; the origin of the inner man is consequently 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 the ages developed his original purely animal body to a higher state of perfection than was possible for the animistic substantiality of the animal.

The theory of the natural development of the physical body from the lowest form of animal body right up to the human body is therefore correct. It shows in every respect the continuous and uninterrupted working upwards of the Creative Will in Nature, a proof of its perfection.

But with this theory one very great mistake was made, that man did not take into account what lay 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, this is correct. These bodies, however, comprise neither the human being as such nor the animal as such, but solely serve as something necessary in the World of Gross Matter. If one were to infer from this that the inner life of man also originated from that of the animal, this is an unpardonable and misleading error that must 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 without further argument wants to apply the same precept to the origin of the inner man!

It is true that up till now science could hardly do otherwise than assert that in his natural development man must finally have originated from the animal and, above all, from an ape-like animal which in its form most closely resembled the human body. This was because science was hitherto only able to concern itself with matter, and mainly with gross matter, which constitutes only a very minute part of Creation. And of this science knows only the coarsest manifestations, thus very little indeed!

Today at last science has become capable of making use of various things that are valuable without, however, knowing their essential nature, but it is forced to use certain alien terms to do duty for lack of knowledge! These terms merely denote the provisional classification of something existing which they can already use, but 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. Regarded from the earth upwards, they are 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 development.

It must be remembered that all that belongs to spiritual substantiality as well as to animistic substantiality naturally, and in accordance with its development, needs the cloak of a physical body as soon as, in obedience to the laws of development, it penetrates into the World of Gross Matter as an entity with a living core able to shape matter! Every dissension will immediately be eliminated when at last all men's investigations either penetrate higher into the regions beyond the Sphere of Matter, or they become capable of following the natural process of development from On High downwards." (Abd-ru-shin, "IN THE LIGHT OF TRUTH: THE GRAIL MESSAGE", chapter "The Difference in Origin of Man and Animal" - Read the entire chapter.)

Now we can clearly see that man and animal belong to two different species in Creation, because what determines a "species" in Creation is not the substance of the outer covering, but the substance of the inner core of the creature in question. Here on earth, every creature is obliged to wear the covering made of the same type of substance (that of visible gross matter), regardless of the part of Creation that he comes from. However, it is solely the composition of the inner core that ranks a creature in the hierarchy of Creation (in accordance with the natural Law of Gravitation, as has already been explained).
This fact helps to unravel some "mysteries" that have puzzled scientists. For instance, their discovery that the dolphin actually possesses a more complicated brain than a human being, yet cannot produce art. Genuine art, like all spiritual works, is not produced in the brain. Nothing actually originates in the brain; the brain only conducts or transmits the electro-magnetic waves which it receives from the spirit-core of man, and then compresses them into recognizable earthly forms: either words or notes or brush-strokes. The impulse for true artistic activity - and all spiritual activity - can come only from the spirit within man, for only the high-ranking spirit possesses this ability (the inner-core of an animal, originating in a lower part of Creation, does not possess this ability and can therefore never produce art, no matter how sophisticated its brain might be). This natural high ranking of the spirit in Creation ("natural", because it has been instituted by the Divine Order) in no way gives man a right to look down on any creature. On the contrary, it lays an obligation on him to develop his spiritual abilities to their highest capacity and to engage in such activities as would truly benefit and uplift everyone around him. Thus every man should aspire to composing Beethoven's Ninth, writing Dostoevsky's "Brothers Karamazov" and painting Leonardo's "Mona Lisa" - all in one lifetime. (By the same token, a man who devotes his life to learning how best to put a ball through a hoop - something that a monkey can do much better with no training - degrades his spiritual origin.)  
But to return to the issue of man's first appearance on this earth:


"... in the Gross Material World, physically visible matter, there was gradually formed in the further evolution the vessel in which a spark from the Spiritual that was immortal could be incarnated.


Through the continuously striving-forming there grew up in time the most highly developed animal which, by thinking, already made use of various aids for its sustenance and defence. Even today we can observe certain species of animals which make use of certain aids to secure and store their necessities of life, and which often show astounding cunning in defence.


The aforesaid most highly developed animals, which were swept away by upheavals that took place on earth, are today described as 'primeval men'. But to call them the ancestors of men is a great error! With equal right the cow could be described as 'part-mother' of mankind, because in the first months of their lives most children need the cow's milk to build up their bodies, and thus with her help remain.alive and grow.


The noble and thinking animal 'primeval man' has also not much more to do with the real man than that; for the gross material body of man is nothing more than the indispensable instrument that he needs to enable him to work in all directions in the gross material earthly, and to make himself under­stood.


To assert that man is descended from the ape is a great exaggeration! This is going much too far. Raising part of the process to represent the absolute full fact. The main point is lacking!


It would be right if man's body really were 'the man'. As it is, however, the gross material body is only his cloak, which he lays aside as soon as he re­turns to the Ethereal World.


How then did the first man come into existence?


The highest stage in the Gross Material World having been reached with the most perfect animal, a change for the purpose of further development had to come if there was not to be a standstill, which with its dangers could be­come retrogression. And this change was foreseen, and came:


Having issued as a spirit-spark, sinking down through the Ethereal World and at the same time uplifting everything, there stood at its boundary, at the moment when the gross-material-earthly vessel rising upwards in its dev­elopment had reached the highest point, the ethereal-spiritual human being also ready and prepared to unite with gross matter, in order to further and uplift it.


Thus while the vessel in the World of Gross Matter had grown to maturity, the soul in the Ethereal World had developed so far that it possessed sufficient strength to retain its independence upon entering the gross material vessel.


The union of these two parts now signified a closer union of the Gross Material World with the Ethereal World, right up to the Spiritual.


Only this event was the birth of man!


Procreation itself is still a purely animal act with men even today. Higher or baser intuitive perceptions attending it have nothing to do with the act itself, but they bring spiritual consequences whose effects become of great im­portance in the attraction of absolutely similar species.


Also of a purely animal nature is the development of the body up to the middle of pregnancy. Purely animal is really not the right expression, but for the time being I will call it purely gross material, and only enter into it more fully in later lectures.


In the middle of pregnancy, at a certain maturity of the growing body, the spirit intended for the birth is incarnated, which until then stays very much in the vicinity of the mother-to-be. The entrance of the spirit causes the first twitches of the small developing gross material body, thus the first move­ments of the child.


At this point there also arises the peculiarly blissful feeling of the pregnant woman, in whom quite different intuitive perceptions set in from this mment: the awareness of the presence of the second spirit within her, the sensing of it. And her own intuitive perceptions will also be in accordance with the nature of the new, second spirit within her.


Such is the process with every incarnation. But now let us return to the first coming into existence of man.


Thus the great epoch in the development of Creation had come: On the one side in the Gross Material World stood the most highly developed animal, which was to provide the gross material body as a vessel for the coming man; on the other side in the Ethereal World stood the developed human soul who was waiting to unite with the gross material vessel, and thereby give a further impetus for spiritualisation to everything gross material.


Now when an act of procreation took place between the noblest pair of these highly developed animals, there was incarnated at the hour of incarna­tion not an animal soul, as hitherto, but instead the waiting human soul bearing within it the immortal spirit spark. The ethereal human souls with predominantly developed positive abilities incarnated in male animal bodies, corresponding to the homogeneity; those with predominantly negative, more delicate abilities in female bodies, which were closer to their na­ture.


This process does not support the assertion that man, whose real origin lies in the spiritual, descends from the animal 'primeval man', which could only provide the gross material intermediate vessel. Even today it would not occur to the most extreme materialists to consider themselves directly related to an animal, and yet there is now, as there was then, a close physical relationship, hence a gross material homogeneity, whereas the really 'living' man, that is, the actual spiritual 'ego' of man, has no homogeneity with or derivation from the animal whatever." (Abd-ru-shin, "IN THE LIGHT OF TRUTH: THE GRAIL MESSAGE", chapter "The Creation of Man").




The Religious View
The religious leaders have been just as wrong as the scientists about the actual origin of man - one might say that they have overshot the mark in the other direction, the one opposite from the scientists, by claiming that man's origin is Divine.  

"There is a great deal of contradiction in the views of what constitutes the inner core of man. This is the result of the morbid self-aggrandisement of the earth-dwellers, who presumptuously boast that their inner core is Divine!

Look at humanity! Can you discover anything Divine in them? Such a foolish statement should be branded as blasphemy, because it denotes a de­basement of Divinity.

Man does not carry a grain of Divinity within him!

This idea is just morbid presumption, the cause of which is simply the consciousness of being unable to understand. Where is the man who can honestly say that for him such a belief has also become conviction? Whoever examines himself seriously must deny it. He will feel distinctly that it is only a longing and a desire to harbour something Divine within him, but not a cer­tainty! lt is quite right to say that man carries within him a spark of God. But this spark of God is spirit! lt is not a part of Divinity.

The term spark is a perfectly correct designation. A spark develops and flies out without taking along or bearing within it anything of the quality of the producer. It is the same here. A spark of God is not itself Divine.

Where such mistakes can already be found in regard to the origin of a being, there failure must ensue in the whole development! If I have built an a wrong foundation, then one day the whole structure must totter and fall.

For it is the origin that provides the mainstay for everyone's whole ex­istence and development! Anyone who seeks to reach far beyond his origin, as usually happens, reaches for something he cannot grasp, and thereby loses all support in the quite natural course of events.

If, for instance, I reach for the branch of a tree which through its material consistency is similar to my earthly body, I can gain a hold on this branch and thus swing myself up on it.

But if I reach beyond this branch, then through the different consistency of the air I can find no support, and ... cannot therefore pull myself up either! Surely this is clear enough.

lt is exactly the same with the inner consistency of man, called the soul, and its core, the spirit.

If this spirit wishes to have the essential support that it needs from its or­igin, then it must not of course seek to reach into the Divine. That would be unnatural; for the Divine lies much too far above it, and is of an entirely dif­ferent consistency!"(Abd-ru-shin, "IN THE LIGHT OF TRUTH: THE GRAIL MESSAGE", chapter "Errors").

"Every man, therefore, who imagines that he bears God within himself or that he is himself Divine, or can become so, lives under a foolish delusion. He bears spirituality within himself, but not Divinity! And therein lies an unbridgeable difference. He is a creature, not part of the Creator, as so many try to make themselves believe. Man is and remains a work and can never become a master!

Thus it is also wrong to say 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 Divinity Unsubstantiate. Therefore, even if he has attained perfection, he can only return to the Sphere of Spiritual Substantiality. It is right to say that the human spirit originates from the Kingdom of God and therefore can, when it becomes perfect, return to the Kingdom of God, but not to God Himself.

Later there will follow detailed lectures about the individual divisions of Creation, which are totally different in their fundamental nature.

At the summit of each of these planes of Creation stands a Castle of the Grail as the necessary transition and power transmitting stage.

Fashioned according to the nature of the sphere of Creation concerned, this is always a reflection of the real highest Castle of the Grail situated at the summit of the whole of Creation which, through the radiations of Parsifal, constitutes the starting point of the entire Creation.

Amfortas was priest and king in the lowest of these reflections of the Grail Castle, standing at the summit of the sphere of the human spirits who have developed from spirit-germs. It is the one closest to man on earth."  (Abd-ru-shin, "IN THE LIGHT OF TRUTH: THE GRAIL MESSAGE", chapter "The Holy Grail" - Read the entire chapter or Listen in MP3, 18 min.)

"Those who have followed me so far know that man originates in the highest sphere of Creation, in the Spiritual Sphere. But there are still many differen­ces to be noted in the Realm of the Spiritual. Man on earth, who audaciously considers himself great, who often does not shrink from dragging his God down by regarding Him merely as the highest on that step to which he him­self belongs, who sometimes even ventures to deny or revile Him, man in re­ality is not even that which many a humble soul imagines himself to be in all good faith! Man on earth is not a created being, but merely a developed being! That is a difference which man is unable to perceive, and which he will never be able to survey freely!

Beautiful and agreeable to many are the words which numerous teachers utter in their efforts to increase the number of their adherents! Yet these ignorant teachers are themselves convinced that all the errors they spread abroad are the truth, and do not realise what great harm they thereby do to mankind!"

"Only the Created Ones are images of God! These are the Primordial Be­ings, the Prime-Spiritual Beings, in that Original Creation out of which all else developed. In their hands lies the main guidance of all that is spiritual.

They are the ideals, the eternal prototypes for all humanity. Earthman, on the other hand, has only been able to develop himself as a copy out of this complete Creation, starting as a small unconscious spirit-germ and evolving into a self-conscious personality.

Only when he has reached perfection by keeping to the right path in Crea­tion will he take on the likeness of the images of God! He himself is never an actual image of God! There is a great gulf all the way down to him from the Divine!

But even from the actual images of God the next step is far from being to God! Therefore man on earth should at last recognise all that lies between him and the Sublimity of the Godhead, which he tries so hard to usurp! Man on earth imagines that he will become Divine once he has reached perfection, or at least be a part of Divinity, while actually at his greatest height he will only be the likeness of an image of God. He is permitted to enter the forecourt in the entrance hall of a Grail Castle as the highest distinction which can be bestowed upon a human spirit!

Cast aside this presumption at last! It can only hinder you and make you miss the luminous path! Dwellers in the beyond who wish to give well-mean­ing advice in spiritist circles do not know about it, for they themselves lack the necessary recognition. They would rejoice if they were permitted to hear about it! Among these also the great lamentation will not fail to come, once they recognise how much time they have wasted in fruitless toying and obstinacy!"

"The time has now come to comprehend the world aright! It is not wrong to separate that which is temporal from that which is spiritual, also in earthly life. These terms have probably arisen through the ability of many human be­ings to sense correctly, for they reflect the difference existing right through the entire Creation. We can also divide Creation into Paradise and the World, i. e., into the spiritual and the temporal. Here also the spiritual is not excluded from the temporal, but the temporal is excluded from the spiritual!

We must call the World the World of Matter, which is also penetrated by the spirit! The spiritual is the Spiritual Realm of Creation, Paradise, from which everything that is material is excluded. Thus we have Paradise and the World, the spiritual and the material, Original Creation and the development therefrom, which may also be called an automatic copy!

Creation proper merely consists of Paradise, the Spiritual Kingdom of to­day. Everything else is only developed, i. e., no longer really created! And what has been developed must be designated as the World! The World is transient. It develops from the emanations of Creation, imitating the latter in reflections, being driven and sustained by spiritual emanations. It comes to maturity and then disintegrates again through over-ripeness. The spiritual, however, does not age, but remains forever young or, in other words, eter­nally the same!

Guilt and atonement are only possible in the World! This is due to the fault­iness of the subsequent development. Guilt of any kind is utterly impossible in the Realm of the Spirit!

He who has seriously read my lectures will be absolutely clear about this. He knows that any spirit which penetrates the world can never return to its source of origin as long as but a minute speck of a different species still clings to it from its wanderings! The smallest particle makes it impossible to step over the border into the Spiritual Realm! The spirit would be retained, even if it had advanced to the very threshold! Owing to its different and baser consis­tency this last particle does not permit the spirit to enter as long as it remains clinging thereto!

Not until the moment when this minute speck severs itself and sinks back does the spirit become completely free, thus attaining the same consistency as prevails in the lowest plane of the Spiritual Sphere, which consistency exists as the law for this lowest spiritual plane! Then the spirit not only can but must enter by crossing the threshold at which it was previously held back by the last particle!

This process can be considered and described from many angles, but it re­mains exactly the same, regardless of the words used to illustrate it. I can em­bellish it with the most fantastic stories, can use many parables to make it un­derstood, but the fact in itself is quite plain and simple, and is produced by the effect of the three laws I have so often mentioned.

It may also rightfully be said that no sin can occur in Paradise, that it is not touched by any guilt. Consequently only that which has been created is of full value. But in that which has subsequently evolved out of it as a copy of Creation, and which has been set aside as a training ground for the develop­ment and strengthening of the human spirit, guilt can be incurred through the false volition of indolent human spirits, which must be balanced through atonement before they are able to return!

If in following a self-engendered urge spirit-germs issue from Creation, i. e., from Paradise, in order to wander through the aforementioned world, one can naturally say by way of illustration that they are like children who leave home in order to learn and finally return fully matured. This mode of expression is justified if it is regarded merely as a picture. However, every­thing must always remain a picture, and must not be taken personally, as is at­tempted everywhere!

Since the human spirit only burdens itself with guilt in the world, such a thing not being possible in the Spiritual Sphere, it is also natural that it cannot return to the Spiritual Realm until it frees itself from this burden of guilt! I could give a thousand different illustrations of this, but they would all have the same fundamental meaning, which I have so often depicted in the work­ing of the three simple basic laws." (Abd-ru-shin, "IN THE LIGHT OF TRUTH: THE GRAIL MESSAGE", chapter "The Creature That Is Man") 


The True Worship of God

"It can safely be stated that man has never yet understood, much less practiced, the worship of God, which should be absolutely natural to him."

"The real worship of God does not show itself in ecstasy, in murmuring prayers, in begging, kneeling, and wringing one's hands, nor in blissful shuddering - but in joyful activity! looking upwards to the Light and Its Will, which alone furthers, uplifts and ennobles all the exists in Creation!

The fundamental condition for this, however, is the exact knowledge of the Divine Laws in Creation. These show man how he must live if he wishes to be healthy in body and soul; they point with precision to the path leading upwards to the Spiritual Realm. But they also enable him to recognise clearly the horrors he will have to face if he opposes these laws!

As the inexorable and adamantine Laws in Creation operate vitally and automatically, with a power against which human spirits are entirely helpless, it stands to reason that the most urgent need of every human being must be the thorough recognition of these laws, to the effect of which he remains absolutely defenceless in every respect.

And yet men are so narrow-minded that they heedlessly try to overlook this clear and simple necessity, although there is nothing of greater importance to them!" (Abd-ru-shin, "IN THE LIGHT OF TRUTH: THE GRAIL MESSAGE", chapter "The Worship of God")
"Faith must be a living thing, that is to say, it must become even more than conviction, it must become a deed! It becomes a deed as soon as it permeates everything - all intuitions, all thoughts, all actions. Coming from within the man, it must unobtrusively become visible and noticeable as a matter of course in all that appertains to him! It must not only be hung out as a mask or a shield, but all that becomes manifest outwardly should merely be a result of the natural radiation of the inner spiritual core!
In plain words, true faith must be a power which, radiating from the spirit of man, permeates his flesh and blood and so becomes something quite natural - nothing artificial or forced, nothing studied, but normal life!"  (Abd-ru-shin, "IN THE LIGHT OF TRUTH: THE GRAIL MESSAGE", chapter "Faith")

"Consider that prayer is not the same as petition! Otherwise there would certainly be no prayer of thanksgiving, which contains no petition. To pray is not to beg. Even in this respect the 'Lord's Prayer' has so far always been misunderstood, because of man's evil habit of never approaching God without at the same time expecting or even demanding something from Him; for in the expecting lies the demanding. And actually man always expects something when he prays; this he cannot deny! Be it even, broadly speaking, only the vague feeling of one day receiving a place in Heaven.

Jubilant thanksgiving in happy enjoyment of the conscious existence granted to him in the co-operation willed by God, or justly expected by God, in the great Creation, for the welfare of his surroundings, is not known to man! Indeed, he does not even suspect that just this, and only this, holds his own real welfare and his progress, his ascent.

But on such a basis, willed by God, does the 'Lord's Prayer' in truth stand! The Son of God, Who desired only man's welfare, which lies solely in the right observance and fulfilment of God's Will, could not possibly have given it in any other way!

The Prayer given by Him is thus anything but a prayer of petition; rather is it a great, all-embracing vow of man, who in it lays himself at the Feet of his God! Jesus gave it to His disciples, who at that time were ready to live in the pure worship of God, to serve God through their life in Creation, and in this serving to honour His Holy Will!

Man should consider well and carefully whether he may dare to make use of and utter this Prayer at all, and should examine himself earnestly as to whether, in using it, he is not perhaps trying to lie to his God!" (Abd-ru-shin, "IN THE LIGHT OF TRUTH: THE GRAIL MESSAGE", chapter "The Lord's Prayer" - Read the entire chapter).

" the past he has never exerted himself to think about the expression 'Divine service', and then compared it with the proceedings called Divine Service. You simply accepted it like so many things which have existed for centuries as customary.

And yet the expression 'Divine service' has only one meaning and simply cannot be applied in the wrong sense, unless man ever again indifferently and unhesitatingly accepts and perpetuates the custom of centuries. What is at present called Divine Service is at best a prayer connected with human attempts at interpretation of those words which, taken as having been uttered by the Son of God, were only written down by human hands later.

This fact cannot be altered, and no man can contradict such remarks if he wishes to remain honest with himself and honest about the actual happening! Above all, if he does not stay too indolent to ponder this thoroughly, and does not use empty catchwords obtained from others to excuse himself!

And yet it is just the expression 'Divine service' which in its essence is so vital, and which through itself speaks so clearly to men, that with only a little intuitive perception it could hardly be used for the purpose for which it is still used today, although man on earth deems himself far advanced.

Divine service must now become living if the Word is to rise to reality, with all that it contains! It must manifest itself in life. When I ask what you men understand by service, thus what it means to serve, not a single person will answer otherwise than with the words: 'To work!' This is already clearly implied in the word 'service', and one cannot think of it as meaning anything else.

Divine service on earth is also naturally nothing other than to work in the sense of the Laws of God here on earth, to swing actively in them terrestrially! To transform the Will of God into deeds on earth!

And this is lacking everywhere!

Who seeks to serve God in his earthly activity? Everyone only thinks of himself, and partly of those who are near to him on earth. But he believes he is serving God when he prays to Him!

Just think it over yourselves - where is there any real service to God in this? It is indeed anything but serving! Such is the one part of today's so-called Divine Service, which comprises the prayer. The other part, the interpretation of the Word written by human hands, can again only be looked upon as learning on the part of those who really exert themselves to obtain an understanding of it. The indifferent and superficial ones are of no importance anyway!

It is quite justified when people speak of 'going to' or 'attending' a Divine Service. These are the proper expressions, which speak for themselves!

However, man shall perform Divine service himself and not stand apart from it! 'Petitioning' is not serving, for when he petitions man usually wants something from God, that God shall do something for him, which after all is far removed from the conception of 'serving'! Thus petitioning and prayer have nothing to do with Divine service!

This will probably be easily understood by every person! Everything a person does on earth must have some meaning; he cannot misuse the language given to him as he pleases without causing himself harm. That he acquired no knowledge about the power also inherent in the human word will not protect him from it.

It is his fault if he neglects this! He is then subject to the effects of a wrong application of words, which becomes a hindrance rather than a help to him.

The independent weaving of all the Primordial Laws of Creation neither halts nor hesitates on account of men's neglect, but everything which has been established in Creation proceeds on its course with the most unswerving precision.

This is what men never think about and therefore, to their detriment, never observe. Even in the smallest and most insignificant things it always has a corresponding effect.

The inherently wrong designation of the gatherings under the name of 'Divine Service' has also contributed a great deal to the fact that genuine Divine service was not accomplished by men, because everyone believed that he had already done enough by attending such a Divine Service, which has never been the genuine Divine service.

Call these meetings an hour of joint worship of God, which would at least come closer to its meaning, and to a certain degree also justify the institution of special hours for this purpose, although worship of God can also be expressed in every look, in all thinking and acting.

Many a person will now probably think that this is not at all possible without appearing too artificial and too obvious. But this is not so! The more the true worship of God breaks through the more natural will man become in all he does, even in his most simple movements. He then swings in honest gratitude to his Creator and enjoys the blessings in the purest form." (Abd-ru-shin, "IN THE LIGHT OF TRUTH: THE GRAIL MESSAGE", chapter "Christmas" - Read the entire chapter).

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