Das spirituelle Wissen ist eine reguläre Wissenschaft. So wie zwei und zwei ganz eindeutig vier ergibt, so ist auch dieses spirituelle Wissen klar und eindeutig und lässt keinen Raum für Abänderungen.

Sant Kirpal Singh


Q. Refer­ring to the story of Moses and the ‘prom­ised land’ in old tes­ta­ment, is it pos­si­ble that the true mean­ing of this story is that because of Moses’ leniency towards the Israe­lites the Lord did dis­ci­pline him by not allow­ing him to look into the inner planes but pre­vented him from enter­ing.

A. It is a mat­ter of com­mon expe­ri­ence with godly men that when They for­get, how­ever momen­tar­ily, that they are agents of God and have a del­e­gated author­ity to work for and on behalf of Him and arro­gate to them­selves the hon­our and glory which rightly belongs to Him. The inner vision is cur­tailed, let alone to speak of enter­ing into ‘the prom­ised land flow­ing with milk and honey.’

While encamped at Kadesh, Moses and his brother, Aaron grie­vously sinned. When com­manded by God ‘to speak unto the rock for water,’ he and his brother said unto the peo­ple (their fol­low­ers when being led through the desert of Zin, with no water to quench their thirst), ‘Hear now ye rebels; must we fetch you water out of this rock?’ – (Num. Ch. 20).

It was for this sin that they were denied the priv­i­lege of con­duct­ing the peo­ple into the prom­ised land. Even the ear­nest prayer of Moses: O Lord God thou hast begun to show Thy strong hand...Let me go over, I pray Thee, and see the good land that is beyond Jor­dan, proved inef­fec­tive. – (Deu 324-27). Such indeed is the result of trans­gress­ing the com­mand­ments of God even by an iota and it may mean intol­er­a­bly long suf­fer­ing.

Q. The Bible says: The first shall come last and the last shall come first. What does this mean?

A. These words are from Matt. 19:30 and also appear in Ch. 20:16 (Ibid) and again in Mk. 10:31 and in Lk. 13:30. They con­note that the Grace of the God Man like so many gifts of God: air, light and water, flows freely and fully to all and sun­dry, no mat­ter whether one comes to his ‘vineyard’ early or late. Liv­ing in the time­less, the divi­sions of time as made by us are of no con­se­quence to him and each one receives what­soever is right, no mat­ter when he comes, early in the morn­ing, or at the third hour, the sixth hour, the ninth hour or the elev­enth hour, but all get alike begin­ning from the last to the first, as it has been so beau­ti­fully described by means of a par­a­ble of the king­dom of God, in Ch. 20 of the gos­pel of St. Matt. for He is the best judge to dole out His spir­i­tual riches in the man­ner He thinks right.

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