will recall certain facts connected with his past earth life. Then the memory is rapidly communicated.

I would now speak of the second degree of trance which may be penetrated by the discarnate being. It is a pleasant and, at times, very happy state. It is nearer to the condition of sleep and dreams than the one I have previously mentioned. When we are on this plane of consciousness we can enter the subjective mind of m an. But it is necessary that he should come to our aid in this respect. He must either be closely bound to us by ties of affection or he must be what you call " psychic." Very well, those dear friends or relatives, who through their affectio n or love, or intense interest in us, conjure us up in their subjective thought, open the door to us dreaming shades, and we enter again into the earth dream. W e perceive pictures of actual earth happenings, imprinting themselves on the sub conscious mind of the one who has cleared the way for us, bridged the chasm with their love or their intense interest. Often we perceive most trivial incidents mirrored on their subconsciousness. Sometimes, when we are really thoroughly sub merged in this dream atmosphere, we can get into touch not alone with one subcon scious mind but with the subconscious mind of many thousands. It is like a wide sea stretching out before us. Much of it is scarcely apprehended. We can only ta p it here and there, but, with the assistance of the guide we may draw out of th is sea of mind the particular association of ideas that corresponds with a happe ning, a name, or a place in our earth life. We recognise it and use it as eviden ce of identity when we are communicating. Now, the third subjective state leads us to the Great Memory, but, alas, it is n ot the condition or state in which we approach our people on earth. We can gathe r up many of our memories when we thus reach out into the vast subconscious--or rather super-conscious--mind of the race. So I will not dwell upon this aspect a t any great 105 THE ROAD TO IMMORTALITY length beyond remarking that those who have been among discarnate beings for man y ages, those who are highly developed, the possessors of wisdom among us, can, on very rare occasions, while in the third state, communicate through a sensitiv e the actual history recorded in the Great Memory. But such beings are not suffe red to communicate their own wisdom, for it cannot be expressed in terms of lang uage, only an echo being sometimes caught which is rendered in the form of the i nspired utterance of genius. Nevertheless, discarnate beings, who have only been a few years absent from the earth, in many cases cannot enter into this third s ubjective condition when they use the physical mechanism in order to give their thoughts to the world. It is true that we communicate by pictures or images, by signs which the deeper mind of the sensitive apprehends, and sometimes we may convey, by a sign or symb ol, a name or word unknown to the medium. It would be well for you to note that what you call "normal consciousness" means the raising up of the barriers betwee n your mind and another man's mind. But behind all that there is among human bei ngs a deeper self, a subjective mentality that can trespass into the domain of o ther subliminal selves, that meets with few barriers. This matter, however, belo ngs to another story. I would ask you not to be troubled by my remark that when discarnate beings purs ue an active, eager life here the greater part of their concrete memories are te mporarily in abeyance. Mark you, they are in a state of normal psychic conscious ness under such circumstances. But a discarnate son and father, or any others wh o have dear remembrance of one another, may, if they so desire, recapture all th eir old memories of facts in their earth life if they choose to enter the third subjective state together. Then these two discarnate beings can re-enact, if the y will, the drama of their earth career page by page. They can recall all the 106 INTERPENETRATION OF THOUGHT

infinitesimal knowledge they reaped with such care on earth. Homer, The Odyssey, all the painfully acquired Greek and Latin of school-boy days, recollections of youthful games, of hoarded learning may be gathered anew in all clearness. The very conversations at tea-tables or at dull dinner parties can be recalled and d igested, perhaps with some boredom again. You can gather to you all the old rust y relics, all the little quarrels and worries, all your proudly gotten learning if that is your desire. But you must, of course, enter, with your friend or rela tive, into the third subjective state if you yearn to play again the old roles i n the past, if you would wistfully finger once more the precious little details of circumstance and happenings in your earth life, if you would, indeed, be like some old man or woman who takes from their drawer ancient love-letters, lockets of hair, and little miniatures framed in gold which recall dear departed days. But many of us are of an adventurous temperament. It amuses us, for a while, to dally with these pages in the Book of Life, and from them, when we meet our love d ones after death, we derive a certain wistful pleasure, or a quiet delight, wi thout the pangs of the flesh attached to them. We tire, however, after a very br ief while, of these heaped-up remains of our past careers, all so carefully stor ed in the Great Granary. We would pass from out one fold of time into another; w e would be bold and adventure into the imagination of God. So, while in this thi rd subjective state, we turn again the pages of the Book of Life and read the fu ture of our race. We gaze upon a drama that has not yet been enacted upon the ea rth, the vague echo of which is sometimes caught by prophets and soothsayers. We perceive the wanderings of those begotten by us, the fate of those who are of o ur blood, who bear upon their foreheads the seal of kinship with us. And, indeed , many of us sorrowfully close the Book of Life when we have thus gazed into a f uture that is not yet for men, 107 THE ROAD TO IMMORTALITY sprung out of the Unknown, out of the boundless sea, which, I must again remind you, is the creation of the all-pervading imagination of God. Finally, the power to enter the third subjective state and thus to follow the fu ture as well as the past, page by page, is bestowed only upon those souls whom h uman beings--to use a trite adjective--would call "advanced" or would hail as "s piritually developed." Many millions of souls, who have passed through the Gates of Death, rest within the borders and limitations of their own psychic developm ent. I use the word "psychic" here in the general sense, not in its relation to the study of survival after death. Such myriad souls follow a road and a destiny that does not, as a rule, lead them for a time, at least, to the great supercon scious mind of the earth. These so-called dead remain in spheres and states of p leasant--or sometimes disagreeable--illusion. I cannot write concerning all the souls who pass to an invisible life from the arms of their foster mother-earth. 108 HYPERLINK "C:\Documents and Settings\ABosman\Desktop\Mijn documenten\New eBooks\ " \l "top" INCLUDEPICTURE "C:\\Documents and Settings\\ABosman\\Desktop\\Mijn docu menten\\New eBooks\\top.gif" \* MERGEFORMATINET Chapter XXII HAPPINESS FOR THE AVERAGE MAN AND WOMAN IN discussing happiness it is necessary to have a sense of proportion and to cla ssify human beings. The life that brings true and permanent joy to one will brin g only discontent and positive distress to another. Learned men have endeavoured to declare hard-and-fast principles of happiness an d in so doing have worked on a false premise. Infinite is the variety of human n ature. You cannot say to any class, nation, man or race, "Follow the principles I have imparted to you and you will discover happiness." The individual or natio n in question may not be in a sufficiently developed state physically, mentally, and spiritually to be capable of applying such principles to their daily life, or, if they are capable, the principles may be so framed that the promised happi ness resolves itself into boredom or acute disillusionment.

For instance, the Christian and Buddhist ascetics and mystics are in accord as t o the road to happiness. They will assure you that no true happiness can be deri ved from the use of the senses, neither can it be obtained by money or by power and authority over others. They recommend complete renunciation, scorn of wealth , power, beauty, in whatsoever way it expresses itself. They claim that true hap piness can be found only in contemplation, in communion with God--in contempt of all those works of God which please the senses or satisfy natural desires. I am afraid their views are open to many and serious objections. For the mystic, perhaps, this inner life con 109 THE ROAD TO IMMORTALITY the only real happiness. But ninety men out of a hundred are not mystics, they b elong to a general pattern and are constitutionally incapable of putting such re commendations into practice, or, if they attempt to do so, they merely warp, lim it, and embitter their natures. True happiness for the average man is to be found in such words as moderation, s elf-control, and freedom. He must first learn to control himself, and, that powe r once acquired, he must learn to control people and situations wisely. Thus he wins his freedom. Secondly, Tom Jones has to gain some knowledge of his own unim portance in the prevailing scheme of things. Thirdly, he should cultivate any sp ecial creative power he may possess. Now, his control of himself gives to him a certain serenity, so that daily worri es and misfortunes fall to penetrate, fail to upset his calm. His power to contr ol other people will save him from physical distress, from destitution, and will enable him to defeat any persons who may, in various emotional ways, endeavour to turn his life into a hell. His sense of his own unimportance will, in itself, bring happiness by leading him naturally to throw himself into other people's l ives, so that "self" can be temporarily forgotten and a lively sympathy extended where it is genuinely needed. Now, the creative instinct is an essential part of a man's nature. Its wise expr ession should be one of his principal preoccupations. It springs, partly, from t he sex urge, but often offers the greatest happiness in activities quite apart f rom sex. Whatever a man's sex life, he would be wise if he sought in some way or other for an outlet for the creative principle. If he has not a constructive mi nd or imagination he can express it merely in the enjoyment of beauty in some fo rm or other, in a wise but controlled indulgence of his senses. But happy is the man with self-control as well as real creative power, however humble may be the medium of its expression. 110 HAPPINESS Usually, the ascetic who recommends you to scorn money has no anxieties on that score. Either his friends or admirers supply him with all he needs or he has an excellent income of his own. I therefore strongly advise the seeker of happiness to have a due appreciation o f money. Without it he must starve or experience such physical discomfort, such ill-health, that he is unable to keep the light of his intelligence or soul brig ht within its temple. He is no longer free because, hourly, the clamorous needs of the body besiege him, and if he is employed for long hours at a small wage he has no time or physical strength for the cultivation of his own nature or for t he enjoyment he can give to others through its fruition. A desire for money in moderation is a virtue, for it happens to be a desire to b ecome a complete man, and, through such completion and its resultant content, to benefit others. Happiness comes through effort; through a wise and controlled indulgence in the pleasures of the senses; through athletic activities for the perfecting of the b ody; through study for the development of the mind; and through toleration or a charitable outlook. The development of these leads to the cultivation of the spi rit.

True happiness will be found by the average man in the constant and wise use of all his talents, all his powers--of body, senses, mind, and spiritual perception . Lastly, in wisdom will the modern human being find the secret of life and the se cret of serenity. Faith, hope, and charity--all these virtues commended by St. P aul--are contained within this lofty word and all are made lovely by its radianc e. For faith, hope, and charity without wisdom are without light, and things tha t are hidden in darkness may not attain to healthy growth. [Unfinished, owing to illness of G. C.] 111 HYPERLINK "C:\Documents and Settings\ABosman\Desktop\Mijn documenten\New eBooks\ " \l "top" INCLUDEPICTURE "C:\\Documents and Settings\\ABosman\\Desktop\\Mijn docu menten\\New eBooks\\top.gif" \* MERGEFORMATINET Chapter XXIII GOD IS GREATER THAN LOVE IT is strange to me that God should be described as loving and good, or as jealo us and vengeful. He is none of these. He is the inevitable, the "Omega" of all l ife. But He is neither evil nor good, neither cruel nor kind. He is the Purpose behind all purpose. He neither loves nor hates, there is no thought created that expresses Him, for He would seem to me to be all creation and yet apart from it . He is the Idea behind the myriad worlds, behind the unnumbered Universes. When we speak of love and hate we think in human terms. Perhaps we picture to ou rselves the beautiful love of a mother for her son; we think of a man who loves his wife devotedly; we think of heroic deeds performed for the sake of love. The n we visualise hatred--our loathing of some individual who has tricked us, decei ved us, or committed some rather evil crime. Now, neither human love nor human hate even at their highest can be regarded as qualities possessed by God. For in all love as we know it there is some taint, s ome streak of desire. Therefore love is not of a purity which we can associate w ith God. And even the noblest hatred has in it some soil, so that we blaspheme i f we couple it with the Name of God. There is, in short, no phrase that we can apply to God in this connection. We mi ght say, "He is infinite compassion, infinite tenderness"; but he is not the "lo ving Father" as described by the prayer-book. He is something loftier and grande r. "A loving Father"--in the sense the world uses the word--loves only his own. In a war, for 112 GOD IS GREATER THAN LOVE instance, the English will claim God's love as their particular property, the Ge rmans will claim it as theirs. Always man uses the term "love" when he wishes to imply that it is a devotion for certain selected persons or selected things. He may mechanically say that God loves everything He has created, but he is utterl y unable to understand such a condition of mind, so this phrase is meaningless f rom his point of view. I would not cheapen the idea of the Creator by calling Hi m a God of love. For, inevitably, I should be limiting our conception of God; I should reduce Him to human terms; I would, in short, make a man of Him. No, God does not love. For love is a human virtue that is like a flame, that lea ps up and down, that at one moment in life may be a glory; but when there are ma ny moments the glory cannot be maintained, and love becomes, even with the best of men and women, tainted by irritability, by some peevishness, or by some selfi sh melancholy. God does not change. His fatherhood and motherhood of the Universe never falter, never fail. If He were love, then the marvellous creation of the life you know would never have continued so perfectly. It would have been subject to the chang eable character of that thing you call love. At times there might have been cess ation of growth--great harvests destroyed, vast tracts of country laid waste bec ause the heavens did not continue to gather moisture. Tides might have spread th emselves over half the visible earth, mountains leaped from their rocky seats, m any millions of living creatures suddenly perishing. I tell you that if God poss

essed love, as man understands and knows it, the history of the world would have been wholly changed, changed rather for evil than for good. God is greater than love. That is the phrase you should utter. I know that our Master, Christ, preached to the Jews, saying "God is love." And to Christ God was love. For 113 THE ROAD TO IMMORTALITY Christ set no human meaning to the term as has been the way with every soul who has walked upon this earth since the world began. The claim that Jesus was the S on of God is based upon the fact that He was the one unique Son of Man who knew the mystery of God, who, in saying "God is love," alone of all men understood wh at He meant by that phrase. All sons and daughters of Adam, when they declare that "God is love," mean by it love in the human sense: for it is all that they understand and know. So I woul d counsel finite minds to endeavour to image the Deity in the phrase, "God is gr eater than love." [THE END] 114 HYPERLINK "C:\Documents and Settings\ABosman\Desktop\Mijn documenten\New eBooks\ " \l "top" INCLUDEPICTURE "C:\\Documents and Settings\\ABosman\\Desktop\\Mijn docu menten\\New eBooks\\top.gif" \* MERGEFORMATINET PAGE PAGE 1

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