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This is a serious work of research and
enlightenment, for constant study and reference, capable of widening man's
range of outlook with the fullness of a panoramic view which places before his
eyes perspectives he never dreamed of. These perspectives may help him in
setting new orientation, new routes to his life and cause it to change, step by
step, for the better, thereby reaching more practical, ampler, deeper, more
objective, safer and more genuine purposes.
Everyone needs - and nobody will deny
it - to follow a pattern of behaviour which is identified with an educational
system based on high moral principles.
Moral behaviour is a pattern of conduct
subject to guidelines which represent the highest expression of ambient
spirituality, capable of serving as a standard and example in the environment
where people live.
Let everyone carry out his duty -
focusing his attention, his eyes, his soul, all on the main goal of
incarnation, which is spiritual improvement and evolution - mindless of whether
or not other people are also doing their duty.
The general tendency of the spirit, after incarnation, is to live for the sake of matter alone. This, obviously, will happen until the spirit reaches, through hardships and painful experience during many incarnations, a certain awareness of life which all will attain, sooner or later, through the growth of spirituality.
The general tendency of the spirit, after incarnation, is to live for the sake of matter alone. This, obviously, will happen until the spirit reaches, through hardships and painful experience during many incarnations, a certain awareness of life which all will attain, sooner or later, through the growth of spirituality.
In its present state, mankind may be
divided into two large groups: worshippers and free spirits, with subdivisions
which correspond with the scale of progress made in the course of successive
incarnations.
The degree of average spirituality is
found in an intermediary transition range. This range separates worshippers
from people who characterise themselves by their strength of character,
independent attitudes and rebellion against whatever their enlightened
conscience repels.
Looking in this way at the fundamental
feature of human evolution, it is easy to discern the average line of
spirituality which symbolically separates the two layers measured by an upward
scale. - where the differences between higher and lower spiritual values are
recorded and clearly seen.
Classified in the lower rank are the
men of the jungle - one of the initial phases of evolution in human form -
followed by those who, dominated by blind fanaticism, engage in whimsical
worshipping rites.
In the transition range, no distinction
is made between incarnate spirits - those still attached to the inferior idea
of a protective and fatherly god but already free from the stronger chains of
primary and brutalising fanaticism - and those who repel contemplative
genuflections, flattering and servile attitudes, and try to behave with rectitude
and prowess.
Among the spirits of the upper stratus,
idealism is a distinguishing quality. Their outstanding trait is the interest
they take in mankind, as well as their control of the vibrations caused by
human struggles, especially in the last stages of their human evolution when
their spirituality stands out above the ordinary mentality found in this
planet.
Incarnate or not, a being is always a
spirit - a particle of Universal Intelligence. When incarnate, one is subject
to the uncertainties of life on earth, some of which are completely beyond
one's control.
Hence the need to maintain a generous
and sympathetic attitude towards anyone who is in distress anywhere on this
planet because mankind is like a sole family which lives temporarily on this
planet in order to achieve spiritual growth.
Humanising should be a common slogan.
Co-operation and brotherhood are the elements capable of eliminating hostility
among men.
The spirit is a worker. With its
effort, intelligence and skill, it takes part in the general evolution. It
works directly for the whole and indirectly for itself. This is true, both with
regard to the incarnate and the non-incarnate. When working in an Astral Body,
the whole is the Universe; when working in an incarnate body, the whole is
especially mankind.
No matter how severe earthly
disturbances may be, the incarnate spirit should entertain only noble thoughts
and act in a humane manner. This planet being a spiritual school, a first
grader should not be blamed for knowing less than a fifth grader.
Those who are undergoing their
internship here belong to the most varied degrees of spiritual evolution and do
not go beyond their capabilities.
Those who consider themselves perfect
spiritually, like many of the devout, are therefore wrong.
For those who live impregnated by ideas
of sanctity, it is difficult to reconcile those ideas with the classification
of the various spiritual categories set forth in this book.
It will, however, be useless for them
to close their eyes to truth, because at the cost of new incarnations, long and
continued meditation, study, suffering, work and experience, they will have to
attain the degrees of spirituality which they are missing in order to reach the
knowledge of reality, with the force of conviction resulting from factual
evidence.
Spirituality is not the same as
intellect. They are two different attributes which people improve,
independently from one another. And it may happen that in the course of each
incarnation one may develop the spirit more than the intellect. Both are
essential for evolution and will have to be reached with effort and
determination.
Spiritual development, like
intellectual development, is tied to a complexity of skills, knowledge and
experiences which the spirit can only reach by incarnating many times in
various places.
Everybody knows that peoples differ
from one region to another. Such differences are still more marked from country
to country because habits, customs, tendencies, inclinations, tastes and
temperaments differ widely.
In each of these human conglomerates
the spirit finds certain conditions to develop capabilities which it feels are
underdeveloped as compared with other capabilities.
Events that appear to be hard to
understand because they occur in places where conditions are not the same, have
a natural explanation because they follow a general plan of evolution and are
in accordance with the laws of relativity.
Nobody is all good or all bad. Both
good and bad are part of man's moral personality. His struggle aims at reducing
the imperfections and increasing the qualities, from the time of his awakening
to the evolutionary aspects of life.
Just as the total of individuals
represents a people, their moral standing represents the partial sum of the
qualities and imperfections of the same social group. This is why everyone
contributes in a smaller or larger scale to the variation of the moral level of
the people among which he or she decided to incarnate.
The evolution of the spirit is the
result of its effort, will and ambition to grow. However, evolution is
frequently delayed on account of the intolerance and self-indulgence of the
incarnate spirit, especially when he is not very much assailed by difficulties.
But, when tribulations come - and they
do come, in order to stir, to awaken - then the lazy individual feels
perplexed, stunned by the uncertainty which he feels in the void developed by
himself in his own life.
At this point, the reader is certainly
interested in knowing what Christian Rationalism has to offer.
His curiosity will be totally satisfied
in the following pages where he will find, fully equated, the problems of life
in simple, honest, undeceitful, objective language, in-keeping with truth. He
will feel, in every word, line, chapter and page, the warmth of the message
which Christian Rationalism sends across to all mankind, with which it hopes to
contribute to peace among men so that the world will become a fraternal,
Christian and spiritualized place to live.
Introduction
by Luiz de Mattos
Introduction
by Luiz de Mattos