|Main Page||The Spiritual Sun||SSUN1-93||←||Chapter||→|
The ability to appear in different places simultaneously. Exposition.
93,1. Now we are going too, so that we may be in the right place at the right time. For this company will not need too much time to get to the others in the garden; therefore, we must be there at once. See, we are already there where we must be. The Lord understands we were witnesses in all of this too, but no one else knows. You ask, and says, "Would those who have stayed behind in the garden know that we were absent!"
93,2. See, in this respect, the kingdom of the spirits is a little different from in the world. In the world, your appearance is closely connected with your presence, and you cannot show yourself to anyone else than when you personally face him. But, as I said, this is a little different. There are also rare cases in the world which are like this appearance but only to an imperfect degree.
93,3. The so-called double, three, four, five, six, and even multiple-presences are something similar, namely, one and the same human being like him being out there, either looking at himself again or being seen by someone else at a very different place, sometimes even at several places at the same moment, but without being individually at one of these places really. This is a similar case, but it is rare. Another case which is much more similar to this present spiritual appearance than the earlier one, is much more prevalent, but is exactly because of that regarded too little, and is thus judged too lightly and not understood in depth.
93,4. The following is the case: If a man finds himself somewhere in his outward appearance, it may happen that his acquaintances would think of him simultaneously at a hundred, yes at a thousand different places. None of them thinks of him to be different in form, stature, and nature than he is. Now ask yourselves, "How have all these thousands, then, thought of him and thus multiplied him in their spirit, while he exists being only one person?
93,5. The reason lies in the fact that everyone carries in his spirit not only one, but multiple images of the other just like two mirrors opposing each other is reflecting a picture countless times in themselves; that is, they can reflect the pictured image countless times reciprocally. The two first mutual reflections will be the most vigorous, and at the same time the greatest; successive ones will be increasingly smaller and less lively.
93,6. If you now consider the preceding, it will not be difficult for you to understand the appearance here in the pure realm of the spirits; for what you call formed thoughts in you, are here completely externally formed manifestations. The first manifestation is the most lively and the least transitory. Later formed images, or the so-called after-thoughts, which you know to be as mostly fleeting memories, are no longer valid, and do not appear in any kind of form, except in the case of an individual who has a very firm will. We have first stood before these garden-inhabitants and have discussed very important things with them. So we were, and still are, the principal thoughts and the principal reflections in them. For this reason, they have also seen us continually, without the need for our main personages to be constantly present.
93,7. A main characteristic of this phenomenon, however, lies in the fact that this appearance is also capable of speaking and thus of any conversation for those who have kept him in their thoughts. You ask how such things are possible? Also, for this case, there are already appearances in the world resembling this. So can, for example, somebody have a dream, where he spoke with his acquaintance about some or the other subject, and the friend also answered him some or the other about that. When he comes to his friend when awake, the friend certainly does not know a syllable, which his perfect image in the dream of his friend has spoken. And yet the language of the dreamer and that of the friend who had spoken in the dream was as such that the dreamer did not know what his dreamed-of friend would tell him until the dreamed-of friend really opened his mouth. This would be a similar appearance.
93,8. A second similar appearance is that of the double- and multi-apparitioners, who sometimes also exchange words with those individuals to whom they appear. Here, the similarity with this purely spiritual phenomenon becomes somewhat more definite, for, in this sphere, the principal individual most often has a vague notion, of what he has said somewhere in his purely spiritual post-plastic form. You now indeed say: of course, for this appearance does not depend on the main idea from where it came to view. This is indeed true; therefore, these phenomena are cited only as similar, but not as completely identical. They have one and the same reason in the depths; but education must, of course, appear much more veiled than here, where everything is open and purely spiritual.
93,9. But, to understand it even better, you may remark that the appearances apart from the main individual, can be effected in a double way: firstly, in the manner already indicated above; secondly also by the firm will of those who want to be visible apart from the main individuality. This second situation can be understood by deeper consideration of the nature of the so-called double and multiple apparitions. However, this can never come to full expression in the world, because the spiritual is even in the best of circumstances, invariably in conflict with matter.
93,10. There is also a similar third kind of speech likeness among the so-called monologists, who places an individual in a fixed position before him, exchanging with him, as you would say, "con amore" (lovingly) words. This is the most fitting explanation for what is happening here. The only difference is that firstly, the fixed person does not appear in his real form as does the monologist, and secondly, this fixed person speaks only what the monologist is laying him in the mouth, as you are accustomed to saying.
93,11. Here, however, the appearance is identical with the main individual. The reason lies in the fact that the appearance is not a fantastic one, but it is the evoked, living spiritual expression of the principal individual.
93,12. But in the basic essence of this, it is in fact brotherly or neighborly love, having its only foundation in the Lord. Now, according to the love of the Lord in every spirit, every spirit stands in unceasing rapport with the Lord Himself, and therefore also all that is in every spirit. If, as before, we appear before another spirit, as is the case here, not in the main reality, but merely apparently in conversation, this occurrence is consigned actively in the Lord. As I think of something, such thought passes through the Lord to our second or a hundredth appearing ego, and this second appearing I do and then speaks exactly as if we were presently active and speaking. Thus, as the principal individuals, we can know everything, up to the last drop, what our apparent likenesses have done and said.
93,13. This, indeed, may be something very wonderful to you; but it is also alive in the perfect realm of life since every spirit's vital activity is manifested in many ways. Consider so many very prudent people saying: If only I could be present everywhere at the same time if only I could divide myself! This language, this wish, and this often very strong thought, is more than a clear proof that it must be possible in the realm of the mind to divide itself in the manner described above, without suffering the slightest division in a principal individuality as a unit.
93,14. For whatever is possible for the mind to think it is realistically depicted in the realm of the spirits with the only difference of: imperfectly in the imperfect spirits, but perfectly in the perfect, as a perfect image of the most perfect in the Lord. I do not think it necessary to use more words for this case; the intelligent will know what is thereby said, but for the foolish, a thousand more words will not suffice. But now our company is coming out of the monastery; so we prepare to receive them!
|Main Page||The Spiritual Sun||SSUN1-93||←||Chapter||→|