In the Light of Truth
Grail Message by Abdrushin
1.BOOK ◄ ► 2.BOOK
11. God
Why do men avoid this word so persistently? It should be more familiar to them than all others. What prevents them from reflecting deeply on it, from trying to realise and understand it aright? Is it awe? No. Is this hesitation in any way commendable or profound? In no wise: consider a moment, you pray to God, and whilst praying you cannot form a conception of what you are praying to; you are on the contrary puzzled and perplexed, for neither your school nor your church has given you clear information, such as could have satisfied your inner desire for the truth.
What the Trinity really meant, remained a puzzle which you sought to solve as best you could.
Can prayer, under such circumstances, be as heartfelt and confiding as it should be? When you know your God and thus become more familiar with Him, will not your prayer be accompanied by deeper feelings and be more direct and fervent? You should come nearer to your God, and must do so. You must not stand afar off. How foolish to say, it might be wrong to investigate into the mystery of God's nature. Indolence and slothfulness even say, it would be sacrilege. But I say to you: God wills you to do so.
The necessity of drawing near Him is a condition that lies in all Creation. Not to do so would not be humility but, on the contrary, boundless presumption.
It would be to demand of God that He should approach man so that man then might understand Him, instead of man trying to draw near to God, to be able to know Him. Wherever one turns, all is indolence and hypocrisy under the cloak of false humility.
But you who no longer wish to sleep, you who are seeking fervently and striving to attain the truth, accept the message, seek to comprehend what is right. What is your God? You know He said: “I am the Lord your God, you shall have no other gods but me.”
There is only one God, one Power. What then is the Trinity? God the Father, God the Son, and God the Holy Ghost?
When man shut himself out of Paradise by no longer letting his inner voice, which is purely spiritual and thus close to God, be his guide, and wilfully chose to cultivate his intellect, to subject himself to it and thus to make himself the slave of the tool given him for his use, he naturally fell further and further away from God. The cleavage was caused by the fact that mankind for the most part gave its preference to worldly interests which are absolutely bound to time and space and know nothing of the nature of God, such condition making it impossible to grasp or conceive God.
Every succeeding generation widened the cleft and became more and more closely bound to earth. He became the earthbound intellectual man who calls himself a materialist. He is even proud of this and does not perceive how closely he is fettered within the limits of time and space, and how limited his horizon is. How can the way back to God be found under such circumstances? Never! If help should not come from God, reunion would be impossible. It was necessary again to span a bridge from Him, if help was to be brought. And He showed mercy. God in His purity could not now reveal Himself to debased intellectual man. Intellectual man was no longer capable of feeling, hearing or seeing His messengers. The few who were still able to do so, were laughed at. Man's narrowed and limited horizon rejected, as impossible, ideas reaching beyond the recognised limits, because he could not understand them. Therefore the influence of the ancient prophets lost its power; it could no longer penetrate, for even all religious movements have become purely materialistic.
Thus it was necessary that a Mediator should come, endowed with more power to penetrate than all the others, to mediate between the Godhead and erring mankind.
Shall one say, for the sake of the few among blind materialists, who longed for God? This would be the truth, although adversaries would rather call it presumption of the faithful to assert it, instead of recognising the immense love of God who deals out with equal justice both reward and punishment.
A Mediator, however, possessed of sufficient power to penetrate and deal with the present confusion, must himself be of Divine origin, as man's debasement had already spread so far that even the words of the prophets were no longer heeded.
For this reason, God in His Love, by an act of His Will severed a piece from Himself and incarnated it in flesh and blood in the physical vehicle of a man: Jesus of Nazareth, the Incarnated Word, Incarnated Love of God, the Son of God.
This severed part, although one with the Father in the Spirit, had thus become personal. Also after laying aside the physical body and reuniting closely with the Father, it still remained personal through having become human. God the Father and God the Son are two and yet in reality only one. And the Holy Ghost? Christ Himself said: the sins against the Father and against the Son could be forgiven, but never those against the Holy Ghost.
Is the Holy Ghost of higher standing or more than God the Father and God the Son? Many have been vexed by this question and many a child confused by it.
The Holy Ghost is the Spirit of the Father which severed from Him, works separately and independently in all Creation and yet, like the Son, is closely united with and remains one with the Father.
The adamantine laws which spread like a fine network through out Creation, acting and counteracting, and on which fate or Karma depends, are what is understood by the Holy Ghost.*(Lecture No. 52: The Process of Development in Creation) It was because of this that the Saviour said that no one could sin against the Holy Ghost unpunished, for the inexorable laws react for good or for evil and would inevitably deal out retribution to the sinner. God the Son is of the Father, so also is the Holy Ghost. Both are inseparable from Him, otherwise a part of Him would be missing. In the same way arms are inseparable parts of the body, they can act independently and yet only do so as long as they are united to the whole.
Such is God the Father, in His Omnipotence and Wisdom. On His right as a part of Himself — God the Son: Love; and on the left — God, the Holy Ghost: Divine Justice; both having proceeded from Him and belonging to Him as a unity. This is the Trinity of the One God.
Before Creation God was single. During the process of Creation He separated a portion of His Will to work independent in Creation and thus became two-fold. Later, the necessity arose to provide a mediator for erring humanity, who was lying fast bound in self-made fetters. With such the pure Divine substance of God allowed no direct communication. So in His Love and Mercy the Heavenly Father separated or severed a part of Himself for temporary incarnation on earth in order to be able once more to make himself understood. Thus with the birth of Christ He became a Trinity, a three-fold.
What God the Father and God the Son were, was comprehensible to many, but the Holy Ghost remained a confused idea. The Holy Ghost is executive Justice, whose irrevocable and incorruptible laws permeate the universe and which up to now have been but guessed at and called: Fate .... Karma .... Divine Will.
