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He can do so only under the direction of Higher Beings until, by the creation of his Life-Spirit and Spirit-Man, he has acquired a clear perception of the connection between the spiritual and its expression in the physical. But he takes part in the transformation of earthly conditions.
When it is said that the ego works on the human principles, on the physical, etheric, and astral bodies, and transforms them in reverse order into Spirit-Self, Life-Spirit, and Spirit-Man, this statement relates to the work of the ego on the human being by means of the highest faculties, the development of which was begun only under earthly conditions.
So long as we fail to realise its full infinitude in ourselves, we cut ourselves off from our conscious unity with the Infinite Life-Spirit which permeates all things. Without this principle we have no alternative but to die and this because of our sin, that is, because of our failure to conform to the true Law of our Being, which is Life, and not Death.
In the linking together of these two bodies only such an ego could consciously take part as had of itself created the Life-Spirit and Spirit-Man out of the creative forces, hidden in the etheric and physical bodies. Until the individual has evolved as far as this, beings further advanced than himself in evolution must guide this linking together.
Under the influence of such facts, the human being gradually matures to a point where it can develop within itself the germ of the Spirit-Self just as during the second half of the Saturn evolution it developed the germ of the Spirit-Man and on the Sun that of the Life-Spirit. Thereby all the Moon conditions are changed.
The relationship must precede the obedience, and the obedience is the sign, because it is the sequel, of the relationship. But far deeper down than mere affinity lies the true bond between us and Christ, and the true means of performing the commandments of God. There must be a passing over into us of His own life-spirit.
Here we see once more the unbridgeable gulf between every form of "idealistic Monism" Eastern or Western and Christianity; for while, e.g., "the central idea of Indian piety is meditation, the absorption of the individual in the life-spirit, the experience of identity with the universality and oneness of the Godhead," on the other hand "Christianity is the religion of prayer prayer is its crown and its pearl."
We have outgrown the charming fancy of the Greeks that every tree has its Dryad that lives in it, animates it, and dies when the tree withers. But we ought, for the truth's sake, to believe that a life-spirit inhabits every flower and shrub, and protects it against the prowling forces of destruction. Look at a full-sized oak, the rooted Leviathan of the fields.
We find that the Life-Spirit we seek is in ourselves; and, having this for our centre, our relation to all else becomes part of a wondrous living Order in which every part works in sympathy with the whole, and the whole in sympathy with every part, a harmony wide as infinitude, and in which there are no limitations save those imposed by the Law of Love.
It is not difficult to realize that everything continues to exist which, by means of its activity, the astral body has made its own during its sojourn in the physical body. The ego has to a certain extent elaborated the Spirit-Self, the Life-Spirit, and the Spirit-Man.
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