God and Man Made One

“And I was caught up into the third heaven, and heard things impossible to utter.”

There is much symmetry in the way in which our Bible begins and closes—

The Bible begins with the history of physical man, while as yet his higher nature (eternal in its true essence) lay dormant and unmanifested within him. It is here we see those powers which man shares with the animal at their highest—courage, patience, and a certain fierce battling for himself and his family; while the longer years he lived were partly owing to the physical being supreme. Here, too, we see the rise of the intellectual powers (as distinct from the moral) in the works and inventions of that old race.

In the last book, we have the true history of the psyche. Put from you the idea that John’s revelation is one of mere future events; a prophecy in the sense of foretelling things to come. It is rather the inner history of the human ego in his second and third states, that is, as soul and spirit.

It is a wonderful picture of life, and of that of all either in one state or another. It begins after the introductory part of the messages to the churches, and to understand it, we must have two leading ideas in our mind—

The two threads are these—we have here the perfect man, and we have the imperfect, and the history of these two runs side by side. The perfect man is represented in many ways and under many titles, all of which titles have their deep meaning, and show different sides of a perfect character. Although all these are supposed to refer to the Christ whom John knew—and indeed are true of him—yet they must not be limited in that way, for they refer to the type; to that perfect being which was from eternity and shall be to eternity, and who is, therefore, spoken of as the First and the Last. We, indeed, are as yet only a little way on that road which leads to perfect manifestation, but we came from the Complete One, and we shall return to Him—if He has all wisdom—the seven spirits of God—it is only as head of the race; such wisdom is the birthright of all and shall be theirs when the set time is at hand.

We have, then, in this book, the human soul in all stages of development compared and contrasted with one who has gone through such discipline and has come forth—perfect Man and perfect Son of God.

The soul begins his conscious history, generally, in this way—If he believes in God, it is as a being of infinite power who lives apart from his creation—on a throne—and whose attributes are represented by thunder and lightning, while all nature bows down before him in passive awe. This is the time when courage, power, and all physical qualities are his ideal.

And, behold, a throne was set in Heaven, and one sat on the throne. And out of the throne proceeded lightnings and thunderings and voices. And four-and-twenty elders and four living creatures were round about the throne, and they rest not day nor night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. Thou art worthy, O Lord, to receive glory and honour and power, for thou hast created all things, and for thy pleasure, they are and were created.

—Rev. iv., 2—11

The next stage in his life may be this—He begins to feel pressing on him the awful mysteries of his being; life is a closed book to him, the eternal “Why” begins to rise within him and, at the same time, he feels unable and unworthy to open the book.

Then he is happy if he learns to believe that there is one who has both the power and the will to reveal these mysteries to him. One, not a being apart from himself, but who is only a little further on in the way of experience—one, who is both the Lion and the Lamb; who unites all the strength of the divine with the beauty of self-sacrifice.

And I saw a book sealed with seven seals. And no man in heaven, nor in earth, neither under the earth was able to open the book, neither to look thereon. I beheld and, lo, in the midst of the throne stood a Lamb as it had been slain. And he came and took the book out of the right hand of him that sat upon the throne.

—Chap. v., 1—7

This true, perfect man breaks the first seal, and the soul becomes conscious of new powers. Strong in faith, in the greatness of humanity, he goes forth conquering, and to conquer.

When the Lamb opened one of the seals, I saw, and behold a white horse, and he that sat on him had a bow and a crown, and he went forth conquering and to conquer.

—Chap. v., 1—2

Another seal is broken—his experience widens, but this time, it is not the triumphant march of the conquerer, but the cry of defeat; while he learns through loss and through conflict, through the wounds of sin and the loss of self-esteem how to conquer in a truer way.

When he had opened the second seal, there went out another horse that was red—power was given to him that sat thereon to take peace from the earth.

—Rev. vi., 3 and 4

A third seal is broken—he learns that there is no distinction between the earthly and the heavenly—the corn and the wine are as sacred as the angel’s words or the sound of the heavenly trumpets; he learns something of the unity of life.

When he had opened the third seal, I beheld a black horse, and he that sat on him had a pair of balances in his hand. And I heard a voice say, A measure of wheat for a penny, and three measures of barley for a penny, and see thou hurt not the oil and the wine.

—Chap. vi., 5 and 6

The fourth seal shows us how, through the loss of whatever may have been as dear to him as life itself, he is led on to a higher plane, the plane of self-sacrifice.

When he had opened the fourth seal, I looked, and behold a pale horse, and his name that sat on him was Death and Hell followed with him. And power was given them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.

—Chap. vi., 7 and 8

The fifth seal shows him in that phase of experience when there presses on him a sense of injustice because the righteous seem to suffer and the wicked to prosper. “How long, O Lord, before thou wilt avenge thy saints?”

When he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God—and they cried with a loud voice saying, How long, O Lord, dost thou not judge and avenge our blood? And it was said unto them that they should rest for a little season.

—Chap. vi., 9—11

The sixth seal shows the soul’s dread of death and of what lies beyond it.

When he had opened the sixth seal, there was a great earthquake; the sun became black, and the moon became as blood; the stars of heaven fell and the heaven departed, and every mountain and island were moved out of their places. And all men hid in the dens and the rocks of the mountains, and said, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb, for the great day of his wrath is come, and who shall be able to stand?

—Chap. vi., 12—17

And so he is led on until—at the seventh seal, there is silence in heaven—that is, his mind is calmly poised on the great foundation truths, and he can wait for joy or sorrow, conflict or peace, with sure and steadfast faith that all is well forever and for all.

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour.

—Chap. viii., i

The seven trumpets carry on this history of the man on a more spiritual plane; like an artist who becomes a sculptor, he has learnt much that will help him, but he must apply it in different ways, for soul-battles are not fought once and for all, but have to be re-fought on a different battleground and with new weapons. For is it not true in our life that the old doubts and difficulties which we thought dead rise again in greater strength, and must be met and conquered in the new spirit that has been born within us.

The seven vials show the history of those who have more struggle, more apparent discord to overcome; such as are led through fire rather than through green valleys. Yet all will finally sing the same triumphant song of victory over what has been out of harmony with their divine nature—the victory of life over death, of holiness over sin, the dissolving of all that is not truly spiritual, and the manifestation of the new man with the new name.

The vision of the throne is now of the throne of God and the Lamb, that is, God and Man made one forever.

“I AWOKE!” Conditions of Life on the other Side, David Stott, London, 1895

What is cast off at death?

The old grave clothes are cast off, folded away, and in white and shining garments, the new  (wo)man prepares to rise to another still better and fairer state.

Nursing the Infant Soul

As souls pass over, in all stages of their development, their life has to be very varied. 

On the other hand, the difference between one man’s destiny and another’s is not as great as it appears, especially if you could take the sum of their experiences. 

If your eyes could see the heart, as well as the life, and understand the deepest springs of motive, and know fully, all the powers of inherited evil, of susceptibility to influence, then many of the “good and evil” would stand on a greater equality in your estimation. 

Those crimes that shock you most are often small things in spiritual sight, for much belongs to the physical and will drop off from the psyche at death, as the outer covering of the leaf-bud when it comes forth in its perfection. 

It is that spirit which says to its brother—

Am I thy keeper? 

But whatever it may be, sin or suffering, good or evil, joy or misery, all shall have the appointed end in nursing the infant soul.

The life is much like the earthly one.

At first, the psyche is generally supreme. The life then is much like the earthly one; food is necessary, you live in houses, you work, you rest, but yet with a difference. 

You need food and rest at stated intervals, but here, they are only needed when the spirit is not strong enough to supply the body.

The Psyche's experience after "the passing"

The following history serves as an illustration of the Psyche's experience after "the passing—"

When I first awoke, I thought I was a girl again, and that the latter part of my earthly life had not yet been lived, but that my memory of it was only a dream, an imagination. Then, in a kind of vision (but I thought it a reality), I continued my life from my girlhood, and in the hour of great temptation—remembering my supposed dream—I withstood. Again the scene changed, and again I took up the thread of life at the same part as before. This time I yielded to temptation, but instead of keeping the birth of my child secret, I brought him up as my own and trained him as well as I could. One day I awoke to the consciousness that I had died, and oh! the rest and peace were great. After some time I met my sister and began my real life here, but it has been much easier for that vision-life that I had at the first.

I will try to make our life a little clearer to you. In your world, the will can only produce things when joined to power of some sort. With us, the will can and does create our surroundings. I mean by this that what we earnestly desire is in a moment evolved and completed, provided that our will is in harmony with the over-will of the Divine. If I will a home, that home stands immediately complete before me. When I met my sister it had been her wish to live alone. Her life, therefore, was not so complete as it might have been. For my sake, however, she gave up her wanderings, and at a wish our home was ready, and we have dwelt there ever since. Our life and our home closely resemble the lives and homes of earth, and this resemblance they will keep for some time, but as progress is the law for everyone, and as in their turn these new bodies of ours will seem gross and earthly, so we must cast them off and pass into higher spheres. But even here we are far in advance of you. If we really desire to know anything we know it without mistake. If we really desire to do anything for another, we see clearly what to do, and can do it. Only the will is needed, then there is no limit unless it would be hurtful to anyone. If we need what we had not got for anyone, a wish would produce it, just as the Master could produce the loaves when he had a strong feeling of pity for the poor hungry souls around him.

Our life is portioned out into what answers to your mental and manual employments. We have the outward, and we have the inward; we work and we play; we talk and we think; we meet those that we love, and are parted from them again; we make new friends, and we love more and more the old ones. There is no mistake and no failure, as I say, except our own will fails. In that case, sorrow and repentance have to follow—we try again, and walk in a plain path in which there is no need to stumble. Since I have been in this new home I have known what peace, love, and joy really are—all three unbroken, and increasing every day. I am not permitted to see or know much of the two whose influence over my earthly life was so great, but I am perfectly content to have it so. Neither have I yet gone into that higher sphere; there is some good reason for delay.

“I AWOKE!” Conditions of Life on the other Side, David Stott, London, 1895

What is the pyschic sleep?

So He giveth His beloved sleep.

And now the psyche sleeps for a while—for a few hours—days—or years.

This sleep, is not that of unconsciousness—

It is called so because it resembles earthly sleep greatly in this—

The sleeper is unconscious of his actual surroundings while he moves and lives in fancy in other times and states. 

The length and character of this sleep depend entirely on the state of the individual when he passed over—depend, that is, on what he was in his earthly life. 

His soul experiences during this sleep are as manifold—as different the one from the other, as he differs in himself, for no two souls are alike, and no two can have exactly the same experience—

Diversity in unity is the law of our nature. 

To some there is a reliving of the past life—a taking up of broken threads, and a weaving of them together in a more finished manner—perhaps the failings are now first seen in their true light—the clouds of self-deception caused by self-love, wilful transgression, and so on, fade away, and a soul can look back upon his past life with a clear and true vision, and when the soul thus truly sees and knows good and evil, it can but choose the good and refuse the evil. 

Others imagine that they continue their life—

Starting with all the old habits and prejudices, they gradually drop the evil, and are strengthened in the good.

Paul said—

We shall not all sleep—

There is much truth in this, for to some, it is of such a brief duration that it may be more truly called a change in a moment—in the twinkling of an eye.

Spirit-lives look upon these sleepers much as we do on very young children—

They care for us, and guard us, in much the same way. 

There is no sense of unfitness in their ignorance—

They can feel neither surprise when they awake quickly—

Nor impatience if the state is prolonged, for it is simply that their new powers are not yet adjusted to their new environment. 

They are not purposely deceived, as to their state, but even if spirit-lives should wish to tell them where and what they were, it would be as incomprehensible to them, as deep philosophy to a young child. 

Then, they need food—

Food, which is the counterpart of ours, and they need employment in such ways as most resemble the old duties. 

In these, and other ways, their past life is gently and gradually withdrawn from the prominent place in their mental horizon, which it formerly filled, and the new rises like a new day upon their clearer vision. 

In different ways, the call comes to them to awake out of their sleep, and arise from the earthly, and walk in newness of life.

But as one flower unfolds and expands differently from another, so is it with the soul.

“I AWOKE!” Conditions of Life on the other Side

Born of Him

“Lord, which did sin, this man, or his parents, that he was born blind?” “Neither this man nor his parents, but that the glory of God should be manifested.”

That is; not that God should be made worthier of honour by causing a miracle to be performed, but that the glory of God should be made manifest by the man becoming, through his blindness and its removal, what he could not have become in any other way.

We do not imply by this that there is no such thing as sin and its consequences; we may, we do hinder and retard our progress by our own folly, but these sins are after all but partial and superficial; we shall soon escape from them and rise into a higher and clearer atmosphere. What we need to do in considering life is to look upon it as a whole. Proceeding forth from God, born of Him, the Divine breath incarnates itself for a time in clay—it rises from the non-sentient to the sentient—to the conscious and the God-conscious until we stand complete, perfect, the I AM!

No wise the victims of circumstances

We are in no wise the victims of circumstances; we rather are placed in such surroundings as will aid us in our upward path. The true ego never sins, and cannot, being born of God; we are immaculate, perfect; it is only in the physical and psychical that these dark shadows exist for a time to give shelter to the tender spirit.

The Acid of Suffering

All circumstances, all influences that seem to be evil or against the best welfare of any human being are only apparently so; the hidden life seeks for such surroundings as shall aid it to develop and to grow in the best possible manner.

“I AWOKE!” Conditions of Life on the other Side, David Stott, London, 1895

The Pulse of God

Think of Life as the pulse of God beating in the body of humanity—think of the Divine breath seeking to infuse and expand the physical—think of it as the soul of force, as the soul of motion, seeking ever to express itself, to become in conscious being what it is in essential spirit.

“I AWOKE!” Conditions of Life on the other Side, David Stott, London, 1895

The Unity of Man

“What is man that Thou art mindful of him?”

Ah! he is indeed Thyself, and thou God art myself; I and He are one; I came from God and I shall return to Him.

“Before Abraham was, I AM”—these are the words not only of the Master but of us all—we too may say—

I AM—

I AM the Existent—

I AM the All-Inclusive—

I AM the Infinite.

The Unity of Man—this does not mean the union of one man with another merely, not the homogeneity of the race, but the absolute unity of man with God as one in essential being, if not in present potentiality. We often say God created man. This is apt to produce a false impression, for we think of a creation of something out of nothing; a beginning to be of man; a separation of man from God, which is not really so. A clearer view may be got by thinking of God as breathing into the limited and time-and-space-bound-physical man the breath of his being—and man became. The eternal purpose that had always been and always would be was thus manifested in phenomena and became for a time subject to bondage that its full development might be attained by the fighting with that which seemed to be antagonistic to its divine nature.

“I AWOKE!” Conditions of Life on the other Side, David Stott, London, 1895

The Unity of Life

By the Unity of Life, it is meant—not merely the union of one form of life with another, or the development of the higher from the lower—but its true unity with the one being which we speak of as God and as man.

Life is one; it is an electrical, absolutely non-material stream of influence from the great source of life. It has not been, it cannot be discovered by the microscope or the dissecting knife; it is not material, and cannot be revealed to material eyes, but it informs matter and is manifested in and through it. If we think of the universe as a chain, it should be as of separate links strung together on an invisible string, and that string the breath of the Divine; without this breath, the universe would immediately dissolve, and vanish from mortal eyes. In the beginning, the earth was without form and void. In the beginning—that is, when the Living One saw fit to bring into outward manifestation some of the thoughts of His heart, and into the chasm, the void space, he breathed the breath of His own being. Then the fluid, gaseous, invisible matter cohered by the power of this breath, and a solid earth arose where before was no such thing. (Of the actual origin of matter we do not yet know, as we do not know the origin of life, only its first manifestations).

Life has, broadly speaking, four forms of manifestation. First, The Unconscious; Second, The Conscious; Third, The Self-conscious; Fourth, The God-conscious. Its lowest form may be seen in the bare granite; the second in vegetable life, the third in the animal, and the fourth in man. In these stages, the creation is well spoken of in Genesis. Now, these forms closely touch and are interrelated to one another; there is no great chasm between each, and the life is essentially the same in all; in the lowest, it is more motionless, more dormant, but as it rises in the scale its motion increases. Is it then the same life in me that is in the stone or the flower; in the wild beast or the singing bird? Yes, precisely the same, in greater fullness, or more highly developed, or in whatever way it may be expressed. As far as that side of us, our manifested being is concerned, we are absolutely at one with all nature. This life is ever-seeking fresh manifestations; when driven from one form by the break of death, it seeks another and pressed on by the will of its Father it seeks constantly to manifest itself, and pulses through the chain of the universe, flowing ever round and round in great cycles from God to God.

“Not a sparrow falleth to the ground without your Father”

—Thus spoke one who knew.

Nothing is so relentless, so cruel, so pitiless as Nature—she does not distinguish between ignorance and sin, between the strong and the helpless—all who transgress one of her immutable laws must pay the penalty, and probably entail suffering on others—for the individual she cares nothing, and but little for the type. This is what the scientists say; is it true? Yes, it is true; both sayings are true. How are they to be reconciled? First; no destruction of life is possible; it cannot be, it is never destroyed—forms fall to pieces, but the life escapes and is manifested in some other way. Stagnation is not the best state—the rock may well envy the flower that grows on its breast and lives (in that form) but a little day—the flower may envy the bird even if snared by the fowler—yet envy is not needed, and the life will pass in due time through all, from the lowest to the highest.

Second—Pain is caused by the conflict of the physical with the psychical; sin by the conflict of the psyche with the pneuma. Both are real blessings, for they stir the forces into stronger and better action. When we pass over we leave the lower forms of life behind, taking only the higher, and are clothed upon with a spiritual body, yet which is still a manifested form.

With regard to God-conscious life, this does not imply an ordinary faith in a God; the possession or non-possession of such faith is a small matter. God-consciousness implies the power of worship, of faith in, and love for another, for the race—something higher than the affection of a dog for his master; the power that can say—Let me perish, if through my loss others may gain.

Neither self, nor what self can give is the first thing, but a willing self-abnegation for the good of any.

This is God-consciousness, as it is his leading characteristic, so to speak. It has been found in all classes of men; in the heathen, in the philosopher, and in the babe in intellect. This is the seed of God, that can never perish but must be immortal as He is immortal. The chain of life, then, runs through all creation, binding all together, and into it is breathed the true breath of the Divine, giving to all a new and higher life which is their true “ ego,” and which shall endure when heaven, and earth, and all manifested being shall have passed away.

“I AWOKE!” Conditions of Life on the other Side, David Stott, London, 1895

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Spiritual Evolution (101—150)

101. Nature is more refined than culture, more delicate, more sincere, and more beautiful. It is only when nature has been trifled with that it becomes coarse and in need of an artificial polish.

102. All nature is on the march toward perfection.

103. Nature, in the early stages of her evolution, was chiefly concerned with life. Beauty came as an afterthought.

104. All nature overflows in some way and in some direction. And this overflow in a man's nature reveals the man.

105. Nature never harms us. She soothes us, quiets our restless nerves and fills us with harmony and health.

106. The more we love nature, the more nature reveals herself to us and the more rapidly we evolve toward the divine.

107. Nature is the supreme law and the court of last appeal on all questions of right and wrong.

108. A legal right is no right at all in the court of love. Nature does not recognise any such a right, neither does God. It is man only, among all of God's creation, who is so stupid as to assume that a legal right exists, and has precedence over the sacred rights of love.

109. Nature is more serene, and calm, and loftier than man. Man lives in perpetual discord while all nature is filled with harmony and peace.

110. Nature can sleep, but man must keep awake, or if he sleeps, must expect to dream because man's restlessness follows him even into slumberland.

111. Nature has not yet succeeded. Her work is still in the experimental stage.

112. Nature must do away with fear before she can proceed much further on her road to perfection.

113. Nature has not yet succeeded in making a man.

114. The natural is the spiritual. Every effort that nature makes is a spiritual effort.

115. Nature is forever forsaking the old for the new—is each day becoming more enlightened and intelligent.

116. The life germ in all nature is spirit, and the only difference there is in this germ is in its development—its evolution—its growth.

117. Nature has a language that requires no vocal sounds or words. A language that is more eloquent, more melodious, more beautiful, and more persuasive than that of any other language in the world.

118. It is the silence of nature that speaks with so much melody—that tells us so much of God—that fills our ears with harmony, and our spirit-life with rapture.

119. Next to the silence of nature, beauty is the most important thing that God has to disclose to us.

120. It is in the silence with nature that all the wisdom of the world is whispered—that all the secrets

of life are talked of, and nothing of importance to man is left undisclosed.

121. To listen in on the silence of nature is to listen in on God and to learn what our Creator is about.

122. The silence of nature reveals the first faint sound of every change that is to be wrought in the world and in life. It tells us all that we need to know upon every subject on which it is necessary that we be informed.

123. The most delicious fruits that nature yields are all spiritual fruits. They are spiritual enlightenment, increased self-consciousness, wisdom, an increased sense of the beautiful, a knowledge of life and what it is about, and an understanding of God.

124. In few natures is love and friendship and hate constant. In most natures, these emotions ebb and flow.

125. Nature is more concerned with the purpose of life than she is with mere life. Mere existence is of less interest to nature than evolution—than development—though existence is necessary in order that the evolution may be attained. If nature thought that she could produce nothing more perfect and loftier than she has produced, she would become despondent and discouraged and cease to struggle.

126. Morals have to do with the social relations of man, and not with nature or God. Nature and God are concerned with the good, and not with the moral.

127. Nature remembers not what was, but what is. She concerns herself only with the present and gives no thought to the past.

128. Nature has laws that deal out justice in all cases of right and wrong, automatically, and never do these laws fail to be completely, entirely, accurately just.

129. The reason why we should go to nature in its simplest forms to study spirit-life is because spirit-life is found there in its simplest form—is found there before it has become so highly developed and complicated as it is in man.

130. Nature is inhuman—yes, nature is inhuman because she is more than human; is nearer the divine.

131. Just as man at times prefers to be alone, so does nature like to retire into solitude and there be undisturbed. Man is not always welcome when he disturbs the solitude of nature.

132. Nature is largely feminine in character. She has all the feminine characteristics that we know best, and love best in woman.

133. The way to eternal life lays through nature. Nature is the gateway that leads to heaven. But there are many of these gateways in nature and we must pass through all of them before we can arrive at that celestial city.

134. Some men seek nature to learn of her; other and wiser men seek nature to communicate through her with that which is beyond her—the divine.

135. In nature, it is not the flower that is the most interesting, nor the bird, nor the tree, but the life—the spirit—that is in the flower, and the bird, and the tree.

136. The real beauty that is in nature is not in its form, or shape, or colour, but in the life that is concealed by its form, and shape, and colour.

137. All nature is a bible, and the only bible that has any vestige of authority in the universe. Yet many men who cannot interpret the inner meaning of this bible pretend to read this book for us, and to interpret its meaning to us.

138. Those only are qualified to speak of nature who are in sympathetic and emotional rapport with nature.

139. No one can be in harmony with nature who is out of harmony with God, with the good, with the purpose of life.

140. Nature is more important to us than friends, than books, than wealth. Is equal in importance to us with our own life.

141. The man who does not know nature does not know God because God is the life spark that is in nature.

142. In nature we are able to find God in his simplest form; in the only form in which we are able to grasp him and to understand him.

143. Nearly everything in nature prefers to be left alone to live its own life in its own way; prefers to be left alone to work out its own destiny.

144. Nature in her attempt to realise her conception of life and beauty begins on a small scale and proceeds upward with infinite pains and patience.

145. We belong to nature and nature to us. There is no difference. The material that is in us and in nature is the same, and the life that is in both of us is the same life. And this life differs only in its evolution—in its development.

146. To get in harmony with nature, we must be good, must obey all of nature's laws, and in just so far as we obey all of nature's laws can we hope to understand nature and the spirit-life that is in nature and in us—is us.

147. God is our father, nature our mother, and it is upon our mother that our development mostly depends.

148. Nature is our mother, our most valuable friend and guide, and like unto the human mother who gave us birth, nature should be loved and respected and followed.

149. Nature has improved by experience. She is able to do today what she was not able to do a few hundred centuries ago, or when the spirit-life that is in man was first entrusted in her care. 

150. Nature is not so proud of man as man assumes. She loves him less than she loves her latest born—that tiny spark of God that is more in need of her parental love and care, and of whom, perhaps, she expects more than from man.

Spiritual Evolution—Thoughts on the Evolution of Spirit-Life and Various Other Subjects, Benjamin F. Woodcox, Woodcox & Fanner, Battle Creek, Michigan, 1921