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 cutting open
which is at the same time healing.
In the Quran it is said, 'He who taught with the pen,
taught man that which he knew not.' 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 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 prophesy;
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 Quran,
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 Quran 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 an 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.