Once we achieved this vision of matter as intrinsically divine in essence we shall be bound to approach everything in an entirely new way, recognizing all things as instruments dedicated to Divine ends, and life itself a sacred trust.
This would of course be much simpler if, only for a flash of a second, we see, as no doubt the Great Ones could see when they chose, the elements of which matter is composed in its Reality. These would surely then appear as emanations of the Divine Life a dance of radiant, joyous atoms, the very life-energy of God, His own Vehicle of expression upon our particular level. It is just possible, of course, that we might be so overwhelmed that we would cease to become capable of getting on with living in any practical sense at all. Everything about us would be revealed itself as so holy that we would spend the rest of our lives in a daze of adoration. That seems to have happened to some who had such moments of vision; but it certainly would not be carrying out our responsibility towards God. We were put on this earth to stand upright to become ourselves gods, not to lie flat on our faces.
So it is probably a merciful dispensation that, until we reach the stage in which we are ready to see Reality clear-eyed without being thrown off our balance or destroyed as Semele was by the sight of Zeus, it is hidden under many, many veils, veils which we ourselves must gradually learn to draw aside, so that our eyes may become strong enough to look upon the Light without danger.
We are always being told that the crux of the matter is that any and everything can be used either for the glory of God or for the glory of man. It depends upon where we put our emphasis. Equally everything can be used to block the light or to reveal it. Nothing is high, nothing is low in the Divine Economy.
And according to the extent to which we are able to recognize this and to put it into practice, so will our lives be based upon an enduring or an ephemeral basis.
This realization should give us a much better sense of proportion in our everyday life and prevent fanaticism and lack of balance. For this approached to living is no unattainable ideal so high that we, ordinary folk, will turn away in despair saying “Very fine, but not for me”.
As an instance: There is nothing reprehensible in making money honestly and spending it with wisdom and discrimination to increase right human relations which words cover a wide field. Beautifying one’s environment comes into it since atmosphere is of great importance and affects all who enter its sphere of influence. Money is energy energy is Divine. And beauty in all its aspects is the outer reflection of an inner archetypal Harmony and Order.
So objects of all kinds, cars, washing-machines, radio; TV. Sets, anything which helps to give man leisure to develop himself mentally and spiritually and carry out wider responsibilities are all good, but the acquisition of such things for their own sake is not given priority and not made an end in itself. It is when material aims and objects are sought entirely for the purpose of self-interest or self-indulgence that we “sin”. (And it is interesting to note that the word “sin” means “deprivation of being”.)
By concentrating on material things overmuch, by disregarding the real purpose of living we do deprive ourselves of true “being” and so live with the continual nagging fear of losing what we cherish. Material objects can and all too often do – thus stand in our light and deprive us of the capacity for gaining that true vision which is freedom.