This separation need not exist, for all mankind is fully entitled to make use of science. After all science merely tries to make the Divine gift that is Creation more understandable. The real task of any of its branches is to attempt to probe more deeply into the Laws of the Creator, so that through a more exact knowledge of them, they can be used with greater benefit to mankind.
This is nothing more than a desire to submit voluntarily to the Divine Will.
But since Creation and the Natural or Divine Laws on which it is based are in their perfection so absolutely clear and simple, it should naturally follow that those who really have recognized them should be able to give a plain and simple explanation.
Here, however, a noticeable difference sets in which, in its unhealthy tendency, is creating an ever-increasing gap between mankind and those who call themselves disciples of science, thus disciples of knowledge or truth.
They do not express themselves with the natural simplicity that would be consistent with the truth, i.e. with real knowledge, indeed, in a way that the Truth actually demands as a natural consequence.
There are two, actually three reasons for this. They expect to receive special status for what they consider the extraordinary effort of studying. They do not want to see that in their studies they only borrow from something which already exists in Creation. A simple farmer does the same when he quietly makes needed observations of Nature, as others have to do in their practical work.
Moreover, as long as a disciple of science does not really come close to the truth with his knowledge, he will naturally always have to express himself in obscure terms. Only when he has really grasped the truth will he, again as a natural consequence, become simple and natural in his descriptions. It is no secret that it is precisely the ignorant who while transitioning to knowledge prefer to talk much more than the knowledgeable themselves, and in this they must always make use of the obscure, because they are unable to do otherwise so long as they have not attained to the truth, and thus to real knowledge.
In the third place there is a real danger that the public would pay very little attention to science if it revealed itself in the natural cloak of truth. They would think it “too natural” to be of much importance.
They do not reflect that this is the only right thing, and that it is also the standard for what is genuine and true. The guarantee of truth lies only in the simple naturalness of things.
But it is not so easy to convince men of this. They would not even recognize the Son of God in Jesus because He came to them in “too simple a manner.”
The disciples of science were very well aware of this danger from the start. Cleverly they closed themselves more and more to the simple naturalness of truth. They brooded and speculated on how to gain importance and prestige for themselves and their science and created ever more difficult obstacles.
Finally, any above average scholar refused to express himself simply enough so that all could understand him. This often happened for a reason he himself was hardly conscious of, namely, that there would be little left to make him stand out unless he used a mode of expression which could only be learned in years of special study.
By not making himself generally understood, he created for himself in due course a position of artificial superiority which was upheld by his pupils and successors at all cost, as otherwise for many the long years of study and corresponding financial sacrifice would really have been in vain.
Today, it has come so far that many scholars are no longer even capable of expressing themselves clearly and comprehensibly, thus simply, to ordinary people. To achieve this again would likely now require the hardest study and take more than an entire lifetime. But above all it would have the result, distasteful to many, of bringing into prominence only those who have real abilities which they are willing to use in the service to mankind.
At present, the use of cryptic terminology which is incomprehensible to the general public is a particularly salient characteristic of the scientific community. It is similar to the practices of the Church, whereby ministers, ordained by men on earth as guides and leaders, spoke Latin to those who came to worship and be uplifted, a language which they could not understand, and could therefore not grasp and make their own, which understanding alone would have been of benefit to them. These servants of God might just as well have spoken in Siamese; the result would have been equally ineffective.
True knowledge has no need to be put into incomprehensible terms, for within it lies simultaneously the capacity and indeed the need to express itself in simple terms. The truth is intended for all men without exception, for they issue from it, as the truth is an integral part of the Sphere of Spiritual Substantiality, the point of origin of the human spirit. This infers that the truth in its natural simplicity can be understood by all people. However, as soon as it is made complicated and incomprehensible, it no longer remains pure and true, or the descriptions are lost in paltry details which are of less importance than is the core. This core, the true knowledge, must be comprehensible to everyone. Artificial highbrow expressions can in their remoteness from what is natural contain only little wisdom. Anyone who cannot transmit true knowledge simply and naturally has not grasped it himself. He is either trying subconsciously to cover up something or he is like a dressed-up doll without life.
He who still leaves gaps in logic and demands blind faith instead, makes his perfect God into an imperfect idol. He proves that he himself has not found the right way and cannot therefore be a trustworthy guide. May this be a warning to every serious seeker!