Those who live the inner life begin to see a law which is hidden from the average man. There is the law of nature which is known as science, and that of life which is called moral law; but beyond science and morals there is another law. It may be called occult law, or in other words inner law; a law which can be understood by an open heart and an awakened soul.

 

   This law manifests to the view of the seer in many and varied forms; sometimes it appears in a quite contrary form to the effect that it has later on in its manifestation. The eye of the seer becomes a sword which cuts open, so to speak, all things, including the hearts of men, and sees clearly through all they contain; but it is a cutting open which is at the same time healing.

 

 

   And what does that mean? It means that to the man who lives the inner life, everything that he sees becomes a written character and this whole visible world a book. He reads it as plainly as a letter written by his friend. And besides this, he hears a voice within which becomes to him a language. It is an inner language; its words are not the same as the words of the external language. It is a divine language. It is a language without words, which can only be called a voice, and yet it serves as a language. It is like music, which is as clear as a language to the musician. Another person enjoys music, but only the musician knows exactly what it says, what every note is, how it is expressed and what it reveals. Every phrase of music to him has a meaning; every piece of music is a picture to him. But this is so only with a real musician.

 

  Some people profess to have clairvoyance and clairaudience, and very often delude others by giving false prophecies; but the one who lives the inner life does not need to prophecy; he does not need to tell others what he sees and what he hears. It is not only that he is not inclined to do so, but also he sees no necessity for it. Besides, he cannot fully express himself. How difficult it is to translate fully the poetry of one language into the poetry of another! Yet it is only interpreting the ideas of one part of the earth to the people of another part of the same earth. How much more difficult, then, it must be to translate or to interpret the ideas of the divine world to the human world! In what words can they be given? what phrases can be used for them? and after being given even in words and phrases, who would understand them? It is the language of a different world.

 

   Therefore, when the prophets and seers of all ages have given to humanity a certain message and law, it was only the giving of a drop from the ocean which they received into their hearts. And this also is a great difficulty, for even this drop is not intelligible. Does every Christian understand the Bible? Does every Muslim know the Qur'an, or every Hindu the Vedanta? No, they may know the words of the verses, but not always the real meaning. Among the Muslims there are some who know the whole Qur'an by heart, but that does not fulfill the purpose. The whole of nature is a secret book, yet it is an open book to the seer. How can man translate it? how can man interpret it? It is like trying to bring the sea on to the land; one can bring it, but how much?

 

   The understanding of this law gives quite a different outlook on life to the seer; it makes him more inclined to appreciate all that is good and beautiful, to admire all that is worth admiring, to enjoy all that is worth enjoying, to experience all that is worth experiencing. It awakens the sympathy of the seer to love, to tolerate, to forgive, to endure and to sympathize; it gives the inclination to support, to protect, and to serve those in need. But can he say what he really feels, how he really feels? No, he cannot say it even to himself.

 

   Therefore the one who lives the inner life is all things;

 

   -he is as a physician who knows things that a physician cannot know;

   -an astrologer who knows much more than the astrologer;

   -an artist who knows that which an artist could not know;

   -a musician who knows what a musician does not know;

   -a poet who knows what the poet cannot perceive.

 

   For he becomes the artist of the entire world, the singer of the divine song; he becomes   an astrologer of the entire cosmos, which is hidden from the sight of men. He does not   need outer things as the signs of knowing the eternal life. His very life is the evidence of the everlasting life. To him death is a shadow; it is a change; it is turning the face from one side to the other.

 

   To him all things have their meaning, every movement in this world: the movement of the water, of the air, of the lightning and the thunder and the wind. Every movement has a message for him, it brings to him some sign. To another person it is only the thunder, it is only a storm, but to him every movement has its meaning. And when he rises in his development, not only has every movement its meaning, but in and above every movement there is his command. It is that part of his life which brings him mastery.

 

   Besides this, in all affairs of this world, of individuals and multitudes, which confuse people, which bring them despair and cause them depression, which give joy and pleasure, which amuse them, he sees through all. He knows why it comes, whence it comes, what is behind it, what is the cause of it, and behind the seeming cause what is the hidden cause; and if he wished to trace the cause behind the cause he could trace back to the primal cause, for the inner life is lived by living with the primal cause, by being in unity with the primal cause.

 

   Therefore the one who lives the inner life, in other words, who lives the life of God, God is in him and he is in God.

   For instance, in the spiritual path a person goes backwards, he experiences youth again, for spirituality gives health to the mind and to the body, it being the real life. He experiences vigor, strength, aspiration, enthusiasm, energy, and a living spirit that makes him feel youthful, whatever be his age.

   Then he becomes as a little child, eager to play, ready to laugh, happy among children; he shows in his personality childlike traits, especially that look one sees in children, where there is no worry, anxiety, or bitter feeling against anyone, where there is a desire to be friendly with all, where there is no pride or conceit, but readiness to associate with anybody, whatever be his class or caste, nation or race. So the spiritual person becomes like a child. The tendency to tears, the readiness for laughter, all these are found in the spiritual person.

   As the spiritual person goes further he shows in his nature infancy. This can be perceived in his innocence. His heart may be lighted with wisdom, yet he is innocent; he is easily deceived, even knowingly, besides being happy under all conditions, like an infant. As the infant has no regard for honor or for insult, neither has the spiritual person. When he arrives at this stage, he answers insult with a smile. Honors given to him are like honors given to a little baby, who does not know to whom they are offered. Only the person who has given the honors knows that they have been given to somebody. The spiritual one is not conscious of it, nor happy in it, nor proud of it. It is nothing to him. The one who has honored him has honored himself, since to the baby it is nothing if somebody should speak in favor of him or against him; the baby does not mind, he is ready to smile at both; so is the spiritual soul.

   As the spiritual soul proceeds further he begins to show the real traits of humanity, for here humanity really begins. One can see in such a soul the signs which are the pure characteristics of the human being, devoid of the animal traits. For instance, there is a tendency in him to appreciate every little good deed done by anyone, to admire good wherever he sees it in any person; a tendency to sympathize, whatever be the condition of the person, saint or sinner; a tendency to take interest in the affairs of his friends when called upon to do so; a tendency to sacrifice, not considering what he sacrifices, as long as he is moved to do that action. Respect, gratitude, sincerity, faithfulness, patience, endurance, all these qualities begin to show in the character of that man. It is in this stage that truly he can judge, for at this stage the sense of justice awakens.

   But as he grows he continues also to grow backward. He now shows the signs of the animal kingdom; for instance, such a quality as that of the elephant, which, with all its strength and power of giant bulk, is ready to take the load put upon it; the horse, which is ready to serve the rider; and the cow, which lives in the world harmoniously, comes home without being driven, gives milk which is the right of her calf. These qualities come to the spiritual person. The same thing is taught by Christ.

   When he goes on further still there develops in him the quality of the vegetable kingdom, of the plants which bring forth fruit and flowers; patiently waiting for the rain from above; never asking any return from those who come to gather flowers and fruit, giving and never expecting a return, desiring only to bring forth beauty according to the capability which is hidden in them, and letting it be taken by the worthy or unworthy, whoever it be, without any expectation of appreciation or thanks.

  And when the spiritual person advances still further he arrives at the stage of the mineral kingdom. He becomes as a rock; a rock for others to lean on, to depend upon; a rock that stands unmoved amidst the constantly moving waves of the sea of life; a rock to endure all things of this world whose influence has a jarring effect upon sensitive human beings; a rock of constancy in friendship, of steadfastness in love, of loyalty to every ideal for which he has taken his stand. One can depend upon him through life and death, here and hereafter. In this world where nothing is dependable, which is full of changes every moment, such a soul has arrived at the stage where he shows through all these changes that rock-like quality, proving thereby his advancement to the mineral kingdom.

   His further advancement is into the jinn quality, which represents the all-knowing, all-understanding. There is nothing he cannot understand; however difficult the situation, however subtle the problem, whatever be the condition of those around him, he understands it all. A person may come to him hardened with faults that he has committed all his life; before this understanding he melts, for whether it be a friend or an enemy, he understands both. Not only has he the knowledge of human nature, but of objects as well, of conditions of life in general in all its aspects.

   And when he advances still further his nature develops into that of an angel. The nature of the angel is to be worshipful. He therefore worships God in all creatures; he does not feel to be any greater or better or any more spiritual himself than anybody else. In this realization he is the worshipper of all the names and forms there are, for he considers them all the names and forms of God. There is no one, however degenerate or looked down upon by the world, who is any less in his eyes. In his eyes there is no one but the divine Being; and in this way every moment of his life is devoted to worship. For him it is no longer necessary that he must worship God at a certain time, or in a certain house, or in a certain manner. There is not one moment that he is not in worship. Every moment of his life he is in worship, he is before God; and being before God at every moment of his life he becomes so purified that his heart becomes a crystal where everything is clear. Everything is reflected there, no one can hide his thoughts from him, nothing is hidden from him; all is known as clearly as it is known to the other person, and more so. For every person knows his own condition and yet not the reason, but the spiritual being at this stage knows the condition of the person and the reason behind it. Therefore he knows more about every person than that person knows himself.

   It is in this stage that his progress culminates and comes to its fullness; and Christ has spoken concerning this in the words: "Be ye perfect, as your Father in heaven is perfect." When that stage arrives, it is beyond all expression. It is a sense, it is a realization, it is a feeling, which words can never explain. There is only one thing that can be said, that when a person has touched that stage which is called perfection, his thought, speech, action, his atmosphere, everything becomes productive of God; he spreads God everywhere. Even if he did not speak, still he would spread God; if he did not do anything, still he would bring God. And thus God-realized ones bring to the world the living God. At present there exists in the world only a belief in God; God exists in imagination, in the ideal.

 

   It is such a soul which has touched divine Perfection that brings to the earth a living God, who without him would remain only in the heavens.