In the Light of Truth
Grail Message by Abdrushin
1.BOOK ◄ ► 2.BOOK
21. The conflict
One cannot say that up till now there have been two strictly opposing opinions or conflicting hypothesis on the cosmic position of man.
Conflict, therefore, is not quite the right word to describe the relative position of the intellectuals and the serious seekers for the truth. The former represent the aggressive party and the attacks they have hitherto made on the latter seem strikingly unreasonable and often even laughable to the dispassionate observer. Scorn, hostility, and even persecution await all those who seek to develop themselves spiritually even should they observe strictest discretion and reserve.
There are always some who would try by ridicule or by force to drag down aspiring souls to the obtuseness, hypocrisy or dull insensibility of the masses. Many have actually suffered martyrdom because not only the general public but the authorities were on the side of the intellectuals. What these latter have to offer is clearly expressed in the word intellect which means a narrowing of the range of human conception to purely mundane matters — the minutest part of being.
One can easily understand that these conditions neither produce what is complete in itself, nor what is of advantage for mankind at large, whose life lies for the greater part in regions inaccessible to the man of intellect. This is especially the case when one considers that one short incarnation on earth is an important turning point for all future existence and brings about results of a decisive nature in spheres absolutely inaccessible to the comprehension of the intellectual man. His responsibility is enormously increased and, added to his spiritual baseness, greatly helps to urge him on more and more swiftly to the end he has chosen, where he will be obliged to partake of the fruit, which he recommended so pertinaciously and presumptuously to others.
By intellectual man we are to understand the man who unconditionally submits himself to his intellect. These men, curiously enough, have for centuries believed that they had an absolute right to force their narrow views on those who had chosen other paths in obedience to their own convictions. This utterly illogical presumption again is due to the intellectual man's limited powers of conception.
This very limitation is a sort of climax or culminating point in their power of conception. It is only through firmly believing that they have reached this climax that it is possible for such presumptuous thoughts to arise in their imagination. In truth they have arrived at the highest point they can attain where they come to the line of demarcation which they cannot cross.
Their attacks on the seekers of truth, which are so often accompanied by incomprehensible virulence, if closely considered, show only too clearly the goad with which the Powers of Darkness are driving them. It is but seldom that these attacks are accompanied by an honest wish to learn, which would somewhat excuse their unheard-of manner of proceeding. In the generality of cases it is but a blind and senseless raging. If we examine such attacks dispassionately, we shall seldom find that the charges made, show a wish to enter into honest controversy with the speeches or writings of a seeker of truth.
It is quite surprising how paltry and puerile their arguments are, never to the point and mostly containing direct or indirect calumnies of the person of the seeker.
It is only he who has nothing essential to say in reply who does that. In a seeker or bringer of the truth, there is no question of his person, he brings what his message expresses, namely the truth.
The “Word” must be considered, not the speaker. It is the practice of the intellectuals first to consider the person and then to decide whether they should listen to his word. These people need this hold because of their limited comprehension; they must cling to externals, or they would lose themselves in confusion of thought. This is the hollow edifice which they erect and which offers no shelter or support but a great obstruction to mankind's advance. Had they a firm hold in themselves, they would bring argument against argument on the subject under discussion, leaving the speakers out of the question. This they cannot do and intentionally avoid doing, because they feel and partly know that, in a well-ordered or fair tournament, they would be unseated. The expressions so often heard lay preacher and lay interpreter show such a fund of ridiculous presumption that every serious person involuntarily feels that this is a shield to conceal hollowness, a sign-board hung out to hide the void behind — a clumsy piece of strategy which must be of short duration.
Its object is to put the disconcerted seeker from the very beginning into a false if not indeed in a laughable position, or at least to show him up as a bungler, so that he should not be taken seriously by anyone. In this way they seek to prevent everyone from studying the Word seriously, and their reason for so doing is not fear that their fellow-men might be delayed from making spiritual progress because of erroneous teaching, but a vague apprehension that they themselves might lose their authority and would thus be compelled to investigate more thoroughly than heretofore and make changes in teaching that suited them and had up till then been considered unassailable.
This underrating of the layman, this strange looking down on those who by virtue of their greater and finer sensitiveness stand much nearer the truth, and who do not build up around them high walls of unyielding precepts and prejudices, exposes a weakness which cannot escape the notice of a thinker. He, who harbours such opinions, is from the outset, excluded from being an unprejudiced teacher and guide, for he stands further from God and His Work than does any other man.
A knowledge of the development of the different religions with all their faults and errors, does not bring man nearer to God, neither does the intellectual interpretation of the Bible nor of other valuable religious writings. The intellect always remains bound to time and space, that is to say is earthbound, whereas the Almighty, and the understanding of His Divine Will stand high above time and space and over all that is transitory, and can therefore never be grasped by strictly limited human intelligence.
For this simple reason the human intellect is not empowered and not able to explain what belongs to eternity. It would be a contradiction, were it so. And he who would, in such matters, lay stress on university diplomas, despising the independent thinker, pronounces judgment himself on his own incapacity and limitation. Those who think, will recognise this one-sidedness at once, and be careful in their intercourse and know whom they may trust.
Only those who have a Vocation can be true teachers. Only they have the ability. This ability requires no university training; it only needs the vibrations of a refined sensibility, a sensibility which is able to soar above space and time and thus over the line of demarcation, the limit of man's power of conception.
Besides this, a man of independent judgment will always estimate the value of teaching with regard to what it teaches and not with regard to the teacher. He would be but a poor judge who could judge thus. Gold is gold, whether a prince or a pauper has it in his hands. This undeniable fact, where it refers to spiritual matters (the most important question for men), is obstinately overlooked or ignored, but with as little success as in the case of the gold. Those who seek seriously do not allow themselves to be turned aside from examining the subject itself by such considerations. Those, however, who allow themselves to be so influenced, are not yet mature enough to receive the truth. The truth is not for them.
But the hour is not far distant, when the clash must come. Partiality will cease and all false presumption will be swept away, when hostilities open in earnest.
