One of the biggest problems for a seeking person is the fact that, although he understands the liberating message meant for him, he does not act accordingly. The inertia of the I-consciousness constitutes an impediment. Only by doing, does knowledge become wisdom.
Faith in the sense meant by the Spiritual School is a visionary power unto restoration. He who experiences the living link between a purified consciousness and the Christ vibration in his heart, will also experience a growing, deep-rooted faith in the sense of a knowledge, wholly innate in people, that implies unsuspected, new, creative possibilities. Nowadays, we know from quantum physics that undisputed faith can influence molecular links. Paul the Apostle certainly did not exaggerate when he ascertained that ‘faith can move mountains’. The film director and screenwriter, Clemens Kuby, also confirms this in his biography: ‘Anything is possible, even total recovery, by the very faith in the recovery.’ With regard to all the miracles of healing, always the key words were spoken: ‘Your faith has made you well.’
Faith as the inner link with the spiritual field of Christ or with ‘the matrix of the absolute world’, which is within and around us, is indeed a visionary power. Its creative effect stimulates to transformation, to leaving the relative world behind. Similarly, our current, ingrained religious ideas, with which our personality nourishes its worldview and its casualness, obviously also have a tremendous power. And the tragic delusion that we consider our transient personality to be our true self, binds the human being even more strongly to this relative world. In this way, we are prevented from finding our true self and thus self-realisation does not occur. Is there a way, in which we may transfer the control of our life to this eternal, inner self that belongs to the absolute world?
One of the biggest problems for a seeking human being is the fact that, although he understands the liberating message which forms the nucleus of any religion and any writing of wisdom, he does not act accordingly. The inertia of the I-consciousness constitutes a heavy impediment: it leads to being ‘a hearer, but not a doer of the word,’ as Paul formulates it. Only by doing, does knowledge become wisdom.
Protracted neuronal associations keep the human being captive in a stream of negative thinking, and any negative thought is followed by suffering, just as a wagon follows the oxen pulling it. In all religions of wisdom, the three impediments that cloud the clarity of the spirit appear to be known: ignorance, attachment and rejection. In the Old Testament, the prophet Hosea sighs: ‘My people are destroyed for lack of knowledge.’ And Hermes Trismegistus, too, ascertained: ‘Ignorance of God is the greatest evil in man.’ In the meantime, modern brain research has shown that attachment in particular constitutes a great impediment for spiritual growth. The conditioning and self-maintenance of the ever-rattling ‘prayer wheel’ of our I, which is time and again reflected by the neuronal chatter of its mentality, may be the biggest impediment that has to be removed. Our I is actually the only heavy burden, from which we have to liberate ourselves. A modern Indian thinker, Ayya Khema, says about this subject, lightly and on the basis of his own experience: ‘Without the I, life is very simple.’ And we can rid ourselves of this heavy burden by insight and silence, and thanks to the tremendous help that the intermediary field of Christ, this matrix with an ever-increasing vibration, offers us.