(Published in GralsWelt special issue 11/2003)
CREATIVE FORCES OF NATURE
Is there more to nature than the world that is visible to us?
During the greater part of human development, the invisible, the otherworldly, was a natural part of the world. It was full of gods and goddesses, angels, nature beings, demons, etc.
Even monotheistic religions could not completely empty the space between the only God and human beings. Although natural beings largely disappeared from view, Jesus, the queen of heaven, archangels, guardian angels, saints, etc. were venerated by Christians. Many felt the enormous gap, the unmeasurable distance between God and man, and hoped with the help of mediators such as the saints to get closer to their God or at least to find intercessors for their concerns with him.
In the course of the Enlightenment, the natural sciences followed the path of methodical atheism; ie they banished the thought of supernatural influences on human life. In complete contrast to religions, which still consider divine interventions in earthly processes to be possible today.
In materialistic buildings of thought there was no room for angels, natural beings (devas), demons, who, like ghosts, furies, witches or devils, are dismissed as superstitions that have long since been refuted.
According to the atheistic doctrine of the sciences, no explanations are allowed that cannot be traced back to earthly visible, verifiable influences.
Often enough, however, scientists themselves deviate from this principle without admitting it or perhaps even realizing it themselves. For example, when a scientifically untenable hypothesis is maintained. Doctrines then become beliefs, no different in natural science than in religions.
“The almighty, ineffable God, who was before time, who had no beginning, nor will cease to be even after the end of times, wonderfully called every creature into existence according to his will and wonderfully set his task for each according to his will. He has assigned some to earth and others to heaven. He called the blessed angels for the salvation of men and for the honor of his name. He has determined some to help people in their needs, others to reveal the judgments of his secret counsels to them. " Hildegard von Bingen (6, p. 141).
A renaissance of the supernatural?
In the 19th century the physical way of thinking had largely prevailed, and anyone who wanted to be considered a scientist had to think quasi-atheistically, even if he was concerned with areas (e.g. psychology) for which the external, purely materialistic approach did not seem very promising .
But there were counter-movements. Many people did not want to make friends with the image of a meaningless universe that, created purely by chance, develops aimlessly and rushes towards a hopeless end.
In the west z. For example, new religions emerged, as well as a wave of occultism at the turn of the 19th and 20th centuries, and the esoteric wave in the second half of the 20th century. Many lines of thought (for example the doctrine of reincarnation), which neither the sciences nor even the churches accepted, met with broad interest and approval. Countless reports of psychic experiences have been published, and if there may be errors and even vertigo, there is a hard core in these transcendent experiences that have puzzled many people.
It was and is also often spoken of natural beings, reports of making contact with this world, which is closed to most people, and spectacular experiences such as in Findhorn *) seem to prove the existence of such beings, which the ancients were perhaps still familiar with.
Even open-minded scientists today no longer generally reject supernatural experiences and are even prepared to carefully include them in their considerations. We have already talked about the “message theory” and “design signals” (in Part V of this series) that are discussed in biology. Archaeologists occasionally seek advice from clairvoyants, and memories of past lives seem to help in deciphering unknown ancient languages and scripts, even if those concerned do not like to speak about them publicly.
The world of natural beings
An old sentence of the esoteric is "as above so below". It should express that higher, otherworldly worlds are the perfect models of the earthly, that the earth with its varied life could not have developed without these models, according to which the forms we are familiar with were formed. This very old concept even found its way into Platonic philosophy; because Plato's theory of ideas postulates "ideas", ideal models for human concepts.
Here esoteric ideas of the afterlife meet with religious promises of paradise: one believes in higher, more perfect worlds whose justice people should strive for. And these higher worlds are neither empty nor dead. They consist of landscapes, not unlike the most beautiful earthly ones, and they are animated by numerous beings: plants, animals, natural beings, human spirits, angels.
A hierarchy of the essential servants of God, the natural beings, known to us only from fairy tales and legends is also reported. One thinks involuntarily of the choirs of angels that Hildegard von Bingen imagined visionary.
There are also numerous natural beings around and on our earth: dwarfs, giants, elves, mermaids, sylphs, devas and whatever they are named. In all peoples of the past as well as the present there were and are individuals who could and can see them.
Since nothing in creation should be useless or superfluous, the natural beings, which are of particular interest to us here, also have tasks: They guide and direct the development of life. They form the bridge from the models in higher worlds and help to shape their earthly images. Without them the earth would be a dead planet.
Is life more than physics and chemistry?
Religions and other esoteric teachings have always assumed that humans and animals, perhaps also plants, are animated beings. This idea becomes clearer when we compare a living with a dead organism: In the living animal, in the living plant, an additional influence creates a different, higher order than the chemical and physical processes known to us alone are capable of. If the living being dies, this “life force” ceases to be effective. The dead body is then subject to the laws known from inanimate matter and disintegrates.
As shown in more detail in (5), we should assume that the earthly bodies of living beings carry an invigorating spark within them, which is decisive for the peculiarities of living beings. One can then distinguish the following basic types in the material environment that is visible to us:
* inanimate (so-called "dead" matter ")
* animated (plant. Here one sometimes speaks of an "inner being" or a "plant soul")
* animated with a group soul (animal)
* animated with spirit (human)
The Grail Message (1) establishes that and why life is more than matter and that a real understanding of living things includes the knowledge of levels of creation and of the workings of natural beings.
The evolution of the soul
In the whole of creation the principle of development is anchored, which has an effect everywhere, in the nature that is visible to us as well as in the areas of the hereafter that are closed to our earthly eyes.
One can therefore assume that natural beings not only promote and control evolution on earth, but also grow in parallel with their task. To the same extent that they developed themselves, they were therefore also able to promote the organisms they looked after better and better and to help them develop further.
The experiences of billions of living beings flowed into the group souls of animals over the course of millions of years. The group souls became more differentiated and at the same time provided the prerequisites for the higher development of the animals. After all, in this way the bodies of highly developed animals even offered the possibility for the first incarnations of human spirits on earth.
So life is not a coincidence. There were and are perfect models on higher levels of creation for the life forms that arose on earth. Many natural beings have been working since the beginning to bring the earthly forms closer and closer to these models.
Only we humans stand apart, because we have not yet understood that a task also falls to us: to ennoble and spiritualize the beauty of earthly nature created by essential forces.
The evolution of life is a process that takes place on different levels of being. The earthly formations are only manifestations of invisible processes that must precede the visible. Anyone who can only look at part of the phenomena will inevitably come to incomplete, contradicting conclusions.
This image of a living creation, in which this and the hereafter form a unified being, emancipates itself from an obsessive limitation that many scientists have imposed on themselves.
ENDNOTES:
*) Findhorn = an alternative community on the north coast of Scotland. Due to supernatural contact with natural beings, extraordinary agricultural yields were achieved there in the 1960s on rather sterile soils. Cf. (3), (7) and (8).
LITERATURE:
(1) Abd-rushin “In the Light of Truth”, publisher of the Grail Message Foundation, Stuttgart.
(2) Bäzner, Erhard “Die Naturgeister”, Drei Eichen, Munich, 1967.
(3) Findhorn Community “The Findhorn Garden”, Frank Schickler, Berlin 1981.
(4) Gelder, Dora van “In the realm of nature spirits”, Aquamarin, Grafing, undated
(5) Hagl, Siegfried “If it wasn't a miracle”, publisher of the Grail Message Foundation, Stuttgart, 2000.
(6) Hildegard von Bingen “Know the ways”, Otto Müller, Salzburg 1981.
(7) Hawken, Paul “The Magic of Findhorn”, Heinr. Hugendubel, Munich 1980.
(8) Maclean, Dorothy “You can talk to angels”, Wilh. Heyne, Munich 1997.
(9) Newhouse, Flower A. "Engel und Devas", Aquamarin, Forstinning 1982.
(10) Pogacnik, Marko "Elementarwesen" Droemer-Knaur, Munich, 1995.
(11) Ruis, Margot “Naturwesen” Pichler, Vienna, 1994.
(12) Schulze, Dr. Monika “Zwerge, Wichtel, Wesen hafte”, publisher of the Grail Message Foundation, 2001.
(13) Spiesberger, Karl “Elementargeister - Naturgeister”, Bauer, Freiburg 1961.
(14) Swarovski, Daniel “Naturwesen”, Sieben Quellen, Innsbruck, 1986.
