That eternity is not absolute, as Time can arise there, and therein lies one of the tasks of the grand cycles of cosmic evolution. For only the emergence of Time will make it possible to liberate the great sufferers imprisoned in their galactic hell.
Molecules and some types of atoms form microbramfaturas: minute systems, whose existence in our time is sometimes exceedingly brief. They are, however, quite complex worlds, and one should be aware of the fact that elementary particles are living beings, some of whom possess free will and intelligence. But it is practically impossible to communicate with them, let alone personally enter microbramfaturas directly. There is no being in any of the planes of Shadanakar who is capable of that at the present time: it surpasses for now even the power of the Planetary Logos. Only in the macrobramfaturas of the Galaxy are there spirits of such unimaginable power and grandeur that t hey are capable of descending simultaneously into multitudes of microbramfaturas. To do so such a spirit must, while maintaining its oneness, incarnate simultaneously in millions of those minuscule worlds, revealing itself in all its fullness in each one of them and within the tiniest fractions of time.
I have, in one way or another, been talking exclusively about material planes, since spiritual planes as such do not exist. The difference between matter and spirit is more a question of degree than of kind, although spirit is created by God alone and emanates from Him, while monads create materiality. In its initial state, free of any coating we could call material, spirit takes the form of a substance that we could roughly, and only as a first approximation, compare to the subtlest of energy. Only God and monads are of the spirit-monads being the countless hosts of God-born and God-created higher selves, indivisible spiritual entities. They differ from each other in the degree of their inborn potential, the inexhaustible variety of their material coatings, and the paths their lives take. A monad that has ascended to great heights can be here, there, at many points of the Universe at once, but it is not omnipresent. Only the Divine Spirit is truly omnipresent. It abides even where there are no monads- for example, in those ruins of bramfaturas abandoned by all monads. Nothing can exist without Him, not even matter we call dead. If the Divine Spirit left it, it would cease to be-not in the sense of a transformation into another form of matter or energy, but absolutely.
The Origin of Evil, Planetary Laws, Karma
If we examine the myth of the rebellion and fall of Lucifer within the context of the spiritual history of Shadanakar, it fails to shed light on anything. Never in the metahistory of our planet have any events taken place that could be said to have been mirrored in that myth. Something else did take place once, a long time ago, and recollections of it, though distorted, have been preserved in certain other myths-for example, in the legend of the revolt of the Titans. That will be discussed in more detail, however, in regard to something else. As for the legend of the rebellion and fall of Lucifer, those events took place at one time on an ecumenical scale, on the level of that macrobramfatura that encompasses the Universe, a level that surpasses all categories of our reason. What happened was translated by the seers of olden times into narrow human concepts specific to their era and took shape as the myth. Those time-specific conceptions have become outdated as the scope of our knowledge has broadened immeasurably, and if we now wish to discern the eternal and true seed of the idea within the myth, we must disregard all the time-specific features introduced into it and focus only on the one central fact affirmed by it.
It was only natural that the knowledge even the wisest of those times possessed concerning the magnitude and structure of the Universe lagged so far behind contemporary knowledge that the ecumenical information that filtered into their minds through the efforts of the invisible friends of their heart was flattened and compressed into the narrow confines of their empirical experience, of their powerful, but as yet unenlightened and unsubtle, minds. On the other hand, the task of anyone who attempts nowadays to convey in human words and concepts even an echo of the ecumenical mystery of the rebellion of the so-called Morning Star could hardly be much easier. Such an attempt would consist of two stages: first, a search in the ocean of our concepts for words and phrases that mirror better than others that fantastic reality; second, a search in the ocean of our language for words and phrases that are capable of even slightly mirroring, in turn, those elusive concepts. But the success of such an undertaking is dependent on a person's inner growth and on his or her ecumenical insight. It cannot be accomplished on a whim.
I feel myself capable of only the beginning stages of such a work. I therefore cannot state anything concerning ecumenical events of that nature except to give simple confirmation of an event that at one time occurred. Back in the forgotten depths of time, a spirit, one of the greatest, whom we call Lucifer or Satan, in exercising his free will, which is the inalienable attribute of every monad, rejected its Creator in order to create another universe according to its own plan. He was joined by a host of other monads, both great and small. They began to create another universe within the confines of this one. They tried to create worlds, but those worlds proved unstable and collapsed, because, in rebelling, the monads that turned from God in so doing also renounced love-the single unifying, bonding principle.
The ecumenical plan of Providence leads a great many monads up to a higher oneness. As they ascend the steps of being, the forms of their unions evolve: love for God and for each other bring them closer and closer together. When each of them immerses itself in the Universal Sun and co-creates with Him, the most perfect of unions takes place: merger with God without the loss of one's unique self.
The ecumenical design of Lucifer is exactly the opposite. Each of the monads that allied themselves with Lucifer is but a temporary ally and a potential victim. Every demonic monad, from the greatest to the lowest, clings to the dream of becoming the ruler of the Universe; pride prompts it to think that it is the one with the potential to be the strongest of all. It is ruled in its actions by a kind of categorical imperative, which can to a certain extent be reduced to the formula, There is I and not-I; all not-I must become I. In other words, everything and everyone must be swallowed up by that single, absolutely self-asserting self. God gives of Himself; the powers that rejected God try to absorb everything into themselves. That is why they are first and foremost vampires and tyrants, and that is why a tyrannical tendency is not only inherent in any demonic self but is one of its essential attributes.
Therefore, demonic monads temporarily join forces, but deep down they are rivals to the death. That antagonism surfaces when some limited power is seized by their group. A free-for-all then begins, and the strongest triumphs.
The hopelessness of the demons' cosmic struggle also springs from the fact that God is always creating more and more monads and, since the demons are incapable of creating even one, the balance of power is constantly shifting against them. There are not nor will there ever again be any more falls. That is absolutely guaranteed, and I deeply regret that the extreme complexity of the question prevents me from finding the concepts necessary to present it in some kind of intelligible manner. In any case, all the demonic monads are of very ancient origin. They are all veterans of that great rebellion. True, something like a fall but in fact different has taken place since and takes place now: a highlyconscious being, sometimes even a whole group of them, temporarily choose to oppose Providential will. That choice against God is not made by the monad itself but by the lower self, by a limited mind. For that reason, its rejection of God takes place not in the spiritual world but in the material worlds, which are subject, by the will of those same demons, to the law of retribution. The mutiny is thus doomed to failure, and the mutineer embarks on a long road of atonement.