that can be perceived by the eye or by the other senses--hearing, smell,
taste or touch. The mind which is in man, the existence of which is
recognized--where is it in him? If you examine the body with the eye, the
ear or the other senses, you will not find it; nevertheless, it exists.
Therefore, the mind has no place, but it is connected with the brain. The
Kingdom is also like this. In the same way love has no place, but it is
connected with the heart; so the Kingdom has no place, but is connected
with man.
Entrance into the Kingdom is through the love of God, through detachment,
through holiness and chastity, through truthfulness, purity,
steadfastness, faithfulness and the sacrifice of life.
These explanations show that man is immortal and lives eternally. For
those who believe in God, who have love of God, and faith, life is
excellent--that is, it is eternal; but to those souls who are veiled from
God, although they have life, it is dark, and in comparison with the life
of believers it is nonexistence.
For example, the eye and the nail are living; but the life of the nail in
relation to the life of the eye is nonexistent. This stone and this man
both exist; but the stone in relation to the existence of man is
nonexistent; it has no being; for when man dies, and his body is destroyed
and annihilated, it becomes like stone and earth. Therefore, it is clear
that although the mineral exists, in relation to man it is nonexistent.
In the same way, the souls who are veiled from God, although they exist in
this world and in the world after death, are, in comparison with the holy
existence of the children of the Kingdom of God, nonexisting and separated
from God.
68: FATE
Question.--Is the predestination which is mentioned in the Holy Books a
decreed thing? If so, is not the effort to avoid it useless?
Answer.--Fate is of two kinds: one is decreed, and the other is conditional
or impending. The decreed fate is that which cannot change or be altered,
and conditional fate is that which may occur. So, for this lamp, the
decreed fate is that the oil burns and will be consumed; therefore, its
eventual extinction is a decree which it is impossible to alter or to
change because it is a decreed fate. In the same way, in the body of man a
power of life has been created, and as soon as it is destroyed and ended,
the body will certainly be decomposed, so when the oil in this lamp is
burnt and finished, the lamp will undoubtedly become extinguished.
But conditional fate may be likened to this: while there is still oil, a
violent wind blows on the lamp, which extinguishes it. This is a
conditional fate. It is wise to avoid it, to protect oneself from it, to
be cautious and circumspect. But the decreed fate, which is like the
finishing of the oil in the lamp, cannot be altered, changed nor delayed.
It must happen; it is inevitable that the lamp will become extinguished.
69: THE INFLUENCE OF THE STARS
Question.--Have the stars of the heavens any influence upon the human soul,
or have they not?
Answer.--Some of the celestial stars have a clear and apparent material
effect upon the terrestrial globe and the earthly beings, which needs no
explanation. Consider the sun, which through the aid and the providence of
God develops the earth and all earthly beings. Without the light and heat
of the sun, all the earthly creatures would be entirely nonexistent.
With regard to the spiritual influence of stars, though this influence of
stars in the human world may appear strange, still, if you reflect deeply
upon this subject, you will not be so much surprised at it. My meaning is
not, however, that the decrees which the astrologers of former times
inferred from the movements of the stars corresponded to occurrences; for
the decrees of those former astrologers were forms of imagination which
were originated by Egyptian, Assyrian and Chaldean priests; nay, rather,
they were due to the fancies of Hindus, to the myths of the Greeks, Romans
and other star worshipers. But I mean that this limitless universe is like
the human body, all the members of which are connected and linked with one
another with the greatest strength. How much the organs, the members and
the parts of the body of man are intermingled and connected for mutual aid
and help, and how much they influence one another! In the same way, the
parts of this infinite universe have their members and elements connected
with one another, and influence one another spiritually and materially.
For example, the eye sees, and all the body is affected; the ear hears,
and all the members of the body are moved. Of this there is no doubt; and
the universe is like a living person. Moreover, the connection which
exists between the members of beings must necessarily have an effect and
impression, whether it be material or spiritual.
For those who deny spiritual influence upon material things we mention
this brief example: wonderful sounds and tones, melodies and charming
voices, are accidents which affect the air--for sound is the term for
vibrations of the air--and by these vibrations the nerves of the tympanum
of the ear are affected, and hearing results. Now reflect that the
vibration of the air, which is an accident of no importance, attracts and
exhilarates the spirit of man and has great effect upon him: it makes him
weep or laugh; perhaps it will influence him to such a degree that he will
throw himself into danger. Therefore, see the connection which exists
between the spirit of man and the atmospheric vibration, so that the
movement of the air becomes the cause of transporting him from one state
to another, and of entirely overpowering him; it will deprive him of
patience and tranquillity. Consider how strange this is, for nothing comes
forth from the singer which enters into the listener; nevertheless, a
great spiritual effect is produced. Therefore, surely so great a
connection between beings must have spiritual effect and influence.
It has been mentioned that the members and parts of man affect and
influence one another. For example, the eye sees; the heart is affected.
The ear hears; and the spirit is influenced. The heart is at rest; the
thoughts become serene, and for all the members of man's body a pleasant
condition is realized. What a connection and what an agreement is this!
Since this connection, this spiritual effect and this influence, exists
between the members of the body of man, who is only one of many finite
beings, certainly between these universal and infinite beings there will
also be a spiritual and material connection. Although by existing rules
and actual science these connections cannot be discovered, nevertheless,
their existence between all beings is certain and absolute.
To conclude: the beings, whether great or small, are connected with one
another by the perfect wisdom of God, and affect and influence one
another. If it were not so, in the universal system and the general
arrangement of existence, there would be disorder and imperfection. But as
beings are connected one with another with the greatest strength, they are
in order in their places and perfect.
This subject is worthy of examination.
70: FREE WILL
Question.--Is man a free agent in all his actions, or is he compelled and
constrained?
Answer.--This question is one of the most important and abstruse of divine
problems. If God wills, another day, at the beginning of dinner, we will
undertake the explanation of this subject in detail; now we will explain
it briefly, in a few words, as follows. Some things are subject to the
free will of man, such as justice, equity, tyranny and injustice, in other
words, good and evil actions; it is evident and clear that these actions
are, for the most part, left to the will of man. But there are certain
things to which man is forced and compelled, such as sleep, death,
sickness, decline of power, injuries and misfortunes; these are not
subject to the will of man, and he is not responsible for them, for he is
compelled to endure them. But in the choice of good and bad actions he is
free, and he commits them according to his own will.
For example, if he wishes, he can pass his time in praising God, or he can
be occupied with other thoughts. He can be an enkindled light through the
fire of the love of God, and a philanthropist loving the world, or he can
be a hater of mankind, and engrossed with material things. He can be just
or cruel. These actions and these deeds are subject to the control of the
will of man himself; consequently, he is responsible for them.
Now another question arises. Man is absolutely helpless and dependent,
since might and power belong especially to God. Both exaltation and
humiliation depend upon the good pleasure and the will of the Most High.
It is said in the New Testament that God is like a potter who makes "one
vessel unto honour, and another unto dishonour."(160) Now the dishonored
vessel has no right to find fault with the potter saying, "Why did you not
make me a precious cup, which is passed from hand to hand?" The meaning of
this verse is that the states of beings are different. That which is in
the lowest state of existence, like the mineral, has no right to complain,
saying, "O God, why have You not given me the vegetable perfections?" In
the same way, the plant has no right to complain that it has been deprived
of the perfections of the animal world. Also it is not befitting for the
animal to complain of the want of the human perfections. No, all these
things are perfect in their own degree, and they must strive after the
perfections of their own degree. The inferior beings, as we have said,
have neither the right to, nor the fitness for, the states of the superior
perfections. No, their progress must be in their own state.
Also the inaction or the movement of man depend upon the assistance of
God. If he is not aided, he is not able to do either good or evil. But
when the help of existence comes from the Generous Lord, he is able to do
both good and evil; but if the help is cut off, he remains absolutely
helpless. This is why in the Holy Books they speak of the help and
assistance of God. So this condition is like that of a ship which is moved
by the power of the wind or steam; if this power ceases, the ship cannot
move at all. Nevertheless, the rudder of the ship turns it to either side,
and the power of the steam moves it in the desired direction. If it is
directed to the east, it goes to the east; or if it is directed to the
west, it goes to the west. This motion does not come from the ship; no, it
comes from the wind or the steam.
In the same way, in all the action or inaction of man, he receives power
from the help of God; but the choice of good or evil belongs to the man
himself. So if a king should appoint someone to be the governor of a city,
and should grant him the power of authority, and should show him the paths
of justice and injustice according to the laws--if then this governor
should commit injustice, although he should act by the authority and power
of the king, the latter would be absolved from injustice. But if he should
act with justice, he would do it also through the authority of the king,
who would be pleased and satisfied.
That is to say, though the choice of good and evil belongs to man, under
all circumstances he is dependent upon the sustaining help of life, which
comes from the Omnipotent. The Kingdom of God is very great, and all are
captives in the grasp of His Power. The servant cannot do anything by his
own will; God is powerful, omnipotent, and the Helper of all beings.
This question has become clearly explained. Salutations!
71: VISIONS AND COMMUNICATION WITH SPIRITS
Question.--Some people believe that they achieve spiritual discoveries--that
is to say, that they converse with spirits. What kind of communion is
this?
Answer.--Spiritual discoveries are of two kinds: one kind is of the
imagination and is only the assertion of a few people; the other kind
resembles inspiration, and this is real--such are the revelations of
Isaiah, of Jeremiah and of St. John, which are real.
Reflect that man's power of thought consists of two kinds. One kind is
true, when it agrees with a determined truth. Such conceptions find
realization in the exterior world; such are accurate opinions, correct
theories, scientific discoveries and inventions.
The other kind of conceptions is made up of vain thoughts and useless
ideas which yield neither fruit nor result, and which have no reality. No,
they surge like the waves of the sea of imaginations, and they pass away
like idle dreams.
In the same way, there are two sorts of spiritual discoveries. One is the
revelations of the Prophets, and the spiritual discoveries of the elect.
The visions of the Prophets are not dreams; no, they are spiritual
discoveries and have reality. They say, for example, "I saw a person in a
certain form, and I said such a thing, and he gave such an answer." This
vision is in the world of wakefulness, and not in that of sleep. Nay, it
is a spiritual discovery which is expressed as if it were the appearance
of a vision.
The other kind of spiritual discoveries is made up of pure imaginations,
but these imaginations become embodied in such a way that many
simple-hearted people believe that they have a reality. That which proves
it clearly is that from this controlling of spirits no result or fruit has
ever been produced. No, they are but narratives and stories.
Know that the reality of man embraces the realities of things, and
discovers the verities, properties and secrets of things. So all these
arts, wonders, sciences and knowledge have been discovered by the human
reality. At one time these sciences, knowledge, wonders and arts were
hidden and concealed secrets; then gradually the human reality discovered
them and brought them from the realm of the invisible to the plane of the
visible. Therefore, it is evident that the reality of man embraces things.
Thus it is in Europe and discovers America; it is on the earth, and it
makes discoveries in the heavens. It is the revealer of the secrets of
things, and it is the knower of the realities of that which exists. These
discoveries corresponding to the reality are similar to revelation, which
is spiritual comprehension, divine inspiration and the association of
human spirits. For instance, the Prophet says, "I saw, I said, I heard
such a thing." It is, therefore, evident that the spirit has great
perception without the intermediary of any of the five senses, such as the
eyes or ears. Among spiritual souls there are spiritual understandings,
discoveries, a communion which is purified from imagination and fancy, an
association which is sanctified from time and place. So it is written in
the Gospel that, on Mount Tabor, Moses and Elias came to Christ, and it is
evident that this was not a material meeting. It was a spiritual condition
which is expressed as a physical meeting.
The other sort of converse, presence and communications of spirits is but
imagination and fancy, which only appears to have reality.
The mind and the thought of man sometimes discover truths, and from this
thought and discovery signs and results are produced. This thought has a
foundation. But many things come to the mind of man which are like the
waves of the sea of imaginations; they have no fruit, and no result comes
from them. In the same way, man sees in the world of sleep a vision which
becomes exactly realized; at another time, he sees a dream which has
absolutely no result.
What we mean is that this state, which we call the converse and
communications of spirits, is of two kinds: one is simply imaginary, and
the other is like the visions which are mentioned in the Holy Book, such
as the revelations of St. John and Isaiah and the meeting of Christ with
Moses and Elias. These are real, and produce wonderful effects in the
minds and thoughts of men, and cause their hearts to be attracted.
72: HEALING BY SPIRITUAL MEANS
Question.--Some people heal the sick by spiritual means--that is to say,
without medicine. How is this?
Answer.--Know that there are four kinds of curing and healing without
medicine. Two are due to material causes, and two to spiritual causes.
Of the two kinds of material healing, one is due to the fact that in man
both health and sickness are contagious. The contagion of disease is
violent and rapid, while that of health is extremely weak and slow. If two
bodies are brought into contact with each other, it is certain that
microbic particles will pass from one to the other. In the same way that
disease is transferred from one body to another with rapid and strong
contagion, it may be that the strong health of a healthy man will
alleviate a very slight malady in a sick person. That is to say, the
contagion of disease is violent and has a rapid effect, while that of
health is very slow and has a small effect, and it is only in very slight
diseases that it has even this small effect. The strong power of a healthy
body can overcome a slight weakness of a sick body, and health results.
This is one kind of healing.
The other kind of healing without medicine is through the magnetic force
which acts from one body on another and becomes the cause of cure. This
force also has only a slight effect. Sometimes one can benefit a sick
person by placing one's hand upon his head or upon his heart. Why? Because
of the effect of the magnetism, and of the mental impression made upon the
sick person, which causes the disease to vanish. But this effect is also
very slight and weak.
Of the two other kinds of healing which are spiritual--that is to say,
where the means of cure is a spiritual power--one results from the entire
concentration of the mind of a strong person upon a sick person, when the
latter expects with all his concentrated faith that a cure will be
effected from the spiritual power of the strong person, to such an extent
that there will be a cordial connection between the strong person and the
invalid. The strong person makes every effort to cure the sick patient,
and the sick patient is then sure of receiving a cure. From the effect of
these mental impressions an excitement of the nerves is produced, and this
impression and this excitement of the nerves will become the cause of the
recovery of the sick person. So when a sick person has a strong desire and
intense hope for something and hears suddenly the tidings of its
realization, a nervous excitement is produced which will make the malady
entirely disappear. In the same way, if a cause of terror suddenly occurs,
perhaps an excitement may be produced in the nerves of a strong person
which will immediately cause a malady. The cause of the sickness will be
no material thing, for that person has not eaten anything, and nothing
harmful has touched him; the excitement of the nerves is then the only
cause of the illness. In the same way the sudden realization of a chief
desire will give such joy that the nerves will be excited by it, and this
excitement may produce health.
To conclude, the complete and perfect connection between the spiritual
doctor and the sick person--that is, a connection of such a kind that the
spiritual doctor entirely concentrates himself, and all the attention of
the sick person is given to the spiritual doctor from whom he expects to
realize health--causes an excitement of the nerves, and health is produced.
But all this has effect only to a certain extent, and that not always. For
if someone is afflicted with a very violent disease, or is wounded, these
means will not remove the disease nor close and heal the wound--that is to
say, these means have no power in severe maladies, unless the constitution
helps, because a strong constitution often overcomes disease. This is the
third kind of healing.
But the fourth kind of healing is produced through the power of the Holy
Spirit. This does not depend on contact, nor on sight, nor upon presence;
it is not dependent upon any condition. Whether the disease be light or
severe, whether there be a contact of bodies or not, whether a personal
connection be established between the sick person and the healer or not,
this healing takes place through the power of the Holy Spirit.
73: HEALING BY MATERIAL MEANS
Yesterday at table we spoke of curative treatment and spiritual healing,
which consists in treating maladies through the spiritual powers.
Now let us speak of material healing. The science of medicine is still in
a condition of infancy; it has not reached maturity. But when it has
reached this point, cures will be performed by things which are not
repulsive to the smell and taste of man--that is to say, by aliments,
fruits and vegetables which are agreeable to the taste and have an
agreeable smell. For the provoking cause of disease--that is to say, the
cause of the entrance of disease into the human body--is either a physical
one or is the effect of excitement of the nerves.
But the principal causes of disease are physical, for the human body is
composed of numerous elements, but in the measure of an especial
equilibrium. As long as this equilibrium is maintained, man is preserved
from disease; but if this essential balance, which is the pivot of the
constitution, is disturbed, the constitution is disordered, and disease
will supervene.
For instance, there is a decrease in one of the constituent ingredients of
the body of man, and in another there is an increase; so the proportion of
the equilibrium is disturbed, and disease occurs. For example, one
ingredient must be one thousand grams in weight, and another five grams,
in order that the equilibrium be maintained. The part which is one
thousand grams diminishes to seven hundred grams, and that which is five
grams augments until the measure of the equilibrium is disturbed; then
disease occurs. When by remedies and treatments the equilibrium is
reestablished, the disease is banished. So if the sugar constituent
increases, the health is impaired; and when the doctor forbids sweet and
starchy foods, the sugar constituent diminishes, the equilibrium is
reestablished, and the disease is driven off. Now the readjustment of
these constituents of the human body is obtained by two means--either by
medicines or by aliments; and when the constitution has recovered its
equilibrium, disease is banished. All the elements that are combined in
man exist also in vegetables; therefore, if one of the constituents which
compose the body of man diminishes, and he partakes of foods in which
there is much of that diminished constituent, then the equilibrium will be
established, and a cure will be obtained. So long as the aim is the
readjustment of the constituents of the body, it can be effected either by
medicine or by food.
The majority of the diseases which overtake man also overtake the animal,
but the animal is not cured by drugs. In the mountains, as in the
wilderness, the animal's physician is the power of taste and smell. The
sick animal smells the plants that grow in the wilderness; he eats those
that are sweet and fragrant to his smell and taste, and is cured. The
cause of his healing is this. When the sugar ingredient has become
diminished in his constitution, he begins to long for sweet things;
therefore, he eats an herb with a sweet taste, for nature urges and guides
him; its smell and taste please him, and he eats it. The sugar ingredient
in his nature will be increased, and health will be restored.
It is, therefore, evident that it is possible to cure by foods, aliments
and fruits; but as today the science of medicine is imperfect, this fact
is not yet fully grasped. When the science of medicine reaches perfection,
treatment will be given by foods, aliments, fragrant fruits and
vegetables, and by various waters, hot and cold in temperature.
This discourse is brief; but, if God wills, at another time, when the
occasion is suitable, this question will be more fully explained.
PART FIVE: MISCELLANEOUS SUBJECTS
74: THE NONEXISTENCE OF EVIL
The true explanation of this subject is very difficult. Know that beings
are of two kinds: material and spiritual, those perceptible to the senses
and those intellectual.