The Conditions of Time and Space in the Spiritual World
The Spirit-Soul is now becoming a seven-dimensional being and the old fetters of time and space are falling from him rapidly. The psyche is no longer conscious of time and the past and the present are merged in the eternal Now and the hither and thither are merged in the Here I am, which is the spirit’s constant response to the voice of his forerunner, and God. Yesterday and today are both alike to him, equally real, equally present. Through this, he has power, as it were, to undo the wrongs of the past, so that more fully and truly than before, those things of which his true self might be eternally ashamed are rectified, and the stain washed away in the blood (which is the life) of his spirit.
So he sees and hears the complete sum of past and present; both are one and indivisible. He neither goes nor comes any more than love or pity goes or comes; all of which he is cognisant is included within the circle of his being—it lies in his breast as the whole universe lies in the breast of the Highest.
It is not the power of thinking of ourselves as a separate entity that now passes away, but it is the discord that is merged in harmony and the sense of impotency that vanishes, being replaced by the strength that comes from this true unity. The consciousness that we cannot do the good we wish, nor refrain from the weakness that we despise—all such discords pass away in the unity spheres—the spirit was being prepared for it in the Hades state, for there it found the will could do much, now it can do all things.
It is not the power of thinking of ourselves as a separate entity that now passes away, but it is the discord that is merged in harmony and the sense of impotency that vanishes, being replaced by the strength that comes from this true unity. The consciousness that we cannot do the good we wish, nor refrain from the weakness that we despise—all such discords pass away in the unity spheres—the spirit was being prepared for it in the Hades state, for there it found the will could do much, now it can do all things.
United to me ye can do all things, severed from me ye can do nothing.
Be at one with true manhood and all things are possible, but severed from the true and living vine one can do nothing.
The man, though at peace with himself, is not yet perfect—there are still many traits to be developed, and perhaps some evil yet to be burned away—how, then, can there be this concord; has light any agreement with darkness? The imperfect and undeveloped parts of his being are in abeyance and remain so for a while until he passes into the next sphere; while those parts that are ripe are strengthened and brought into play. So the words of John, or rather of Jesus to John, may be understood.
The man, though at peace with himself, is not yet perfect—there are still many traits to be developed, and perhaps some evil yet to be burned away—how, then, can there be this concord; has light any agreement with darkness? The imperfect and undeveloped parts of his being are in abeyance and remain so for a while until he passes into the next sphere; while those parts that are ripe are strengthened and brought into play. So the words of John, or rather of Jesus to John, may be understood.
He that is holy, he that is righteous and he that is filthy, let him be so still.
That is if I am not yet spotless or true; or again, if I am holy but not yet truly loving I do not become so here in this sphere, but other qualities are being tested and strengthened, and the fire of deep experience will burn away the dross in good time. All that is evil is left without the gates of the city, and the man, perhaps bereft of his right hand or his right eye (for a time) enters into the city where nothing can defile and where all tears are wiped away.
This is the time, or rather this is the point in the soul’s history spoken of in John’s revelation, when evil is bound for a thousand years, and when the redeemed part of the man enters the perfect state (typified by the 144,000 who wear white robes)—while that part, which is yet imperfect, remains in abeyance, and is spoken of as cast into the fire, or left without the gates of the city. The perfection is partial, though complete as far as it goes. There comes a pause in the conflict with the evil and discordant elements, and in the calm and sunlight of this peace, he grows and is strengthened rapidly.
Though he is no longer out of harmony with his surroundings, his powers may be taxed to their utmost, but not beyond; the strength is always sufficient to the day, and he grows as a plant might, the surroundings of which were perfectly suited to its needs. All his powers are living, in motion, not intermittently but constantly—this is a very high development of life.
The spirit does not need to help his brother; he is help. He does not love his neighbour, he is love. He does not show mercy; he is mercy. No sun of benevolence shines in the city of his spirit; he himself, the Lamb, the Man is the light thereof. No sea of cleansing pity breaks on the shore of his being, for he himself is pity. From his spirit’s centre, all rays go forth; yet they are not cut off from him—the rays are himself, and he is the rays. One does not say to his brother I and thou, for thou and I are one, and there is no difference.
Yet there is nothing vague, hazy, passionless, in this state; the man, as he grows more and more into God is not less alive, but more—the infinite contains in itself the finite, and God has the man in his bosom.
This new being is well typified by the Seer who, when he wants to illustrate the vision, speaks of the spirit as all eyes within and without, and when he speaks of motion and activity speaks of him as all wheels within wheels; that perfect circle of life whose centre is absolute rest.
Further, the pneuma does not make his environment, he and it is one. He does not make anything, he creates, and he is at once the creature and the creator—
This is the time, or rather this is the point in the soul’s history spoken of in John’s revelation, when evil is bound for a thousand years, and when the redeemed part of the man enters the perfect state (typified by the 144,000 who wear white robes)—while that part, which is yet imperfect, remains in abeyance, and is spoken of as cast into the fire, or left without the gates of the city. The perfection is partial, though complete as far as it goes. There comes a pause in the conflict with the evil and discordant elements, and in the calm and sunlight of this peace, he grows and is strengthened rapidly.
Though he is no longer out of harmony with his surroundings, his powers may be taxed to their utmost, but not beyond; the strength is always sufficient to the day, and he grows as a plant might, the surroundings of which were perfectly suited to its needs. All his powers are living, in motion, not intermittently but constantly—this is a very high development of life.
The spirit does not need to help his brother; he is help. He does not love his neighbour, he is love. He does not show mercy; he is mercy. No sun of benevolence shines in the city of his spirit; he himself, the Lamb, the Man is the light thereof. No sea of cleansing pity breaks on the shore of his being, for he himself is pity. From his spirit’s centre, all rays go forth; yet they are not cut off from him—the rays are himself, and he is the rays. One does not say to his brother I and thou, for thou and I are one, and there is no difference.
Yet there is nothing vague, hazy, passionless, in this state; the man, as he grows more and more into God is not less alive, but more—the infinite contains in itself the finite, and God has the man in his bosom.
This new being is well typified by the Seer who, when he wants to illustrate the vision, speaks of the spirit as all eyes within and without, and when he speaks of motion and activity speaks of him as all wheels within wheels; that perfect circle of life whose centre is absolute rest.
Further, the pneuma does not make his environment, he and it is one. He does not make anything, he creates, and he is at once the creature and the creator—
My Father and I are one.
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