Viewed from a cosmic plane the entire mental sphere of terrestrial Man can be divided into three different psychic planes of existence. These three planes of existence are symbolised precisely in the structure of the Jewish temple. We know that the Jews had the idea that a temple had to be divided into three sections. The tabernacle and Solomon's temple were both divided into the "forecourt", "the outer sanctum" and "the holy of holies" or "inner sanctum". This division was not merely a practical arrangement; it was, as already mentioned, a symbol of the three psychic or mental spheres that make up terrestrial mankind's spiritual terrain.

Above the sphere described in the previous section, in which the majority of the earth's mankind finds itself, there is another psychic sphere, namely that which in the structure of the temple is symbolised by that part of the temple room which is described as "the outer sanctum". To this part of the holy place, this terrestrial human mental sphere, only the priests had access. But who are these "priests"? By "priests" one is to understand all those people who by virtue of their own development have begun to have their own opinions. These people are the obvious ones to be leaders of the others. Among them we find leaders for both the dark and the light mentality. They are the leaders of mission stations as well as of gangs of gangsters. They are great agitators for their own ideas and appear often as leaders of large organisations. With their ability to think independently they are born to seize power over the others, and there is no material area in life where we do not meet them. They are thus the fixed points of the "forecourt", and the forecourt-people are their "slaves", since they are entirely dependent on the opinions, ideas and views of these others, who are the people that become "dictators", "leaders" or "protagonists". It is they who in all the areas of life, both the dark and the light, inflame the others and, through their knowledge and insight, stir up the mentality of these others both in moral and immoral directions.

Beyond these two psychic or mental areas described above there is a third, the Holy of Holies. It is said that only the "high priests" could enter it. The "high priests" may be identified with the human being who is so pure of heart, so united with the Godhead and so deeply in contact with the divine layers of consciousness and vibrations that he, without putting himself in mortal danger, can enter the "Holy of Holies". His mental state thus represents the peak of terrestrial human spiritual evolution. He is the complete "human being in God's image". He experiences the absolute truth by means of his own senses and has thereby become "one with the way, the truth and the life". So he has cosmically clear sight and senses beyond time and space, and experiences himself as identical with eternity itself. For him "one day is as a thousand years, and a thousand years as one day". He cannot be induced to believe in anyone or anything. He sees and experiences in everything and everywhere the true reality. But he can no longer induce others by suggestion or bind them and thereby make them his own followers or worshippers. He knows that he who binds will be bound himself. For this reason he wishes only one thing: to liberate everyone from the constricting mental and physical shackles of fate. With his being he conveys total love, understanding and forgiveness to everything and everyone. And since his highest mission and happiness are to liberate, he himself constitutes the culmination of liberation. He is absolutely sovereign. He lives with the Godhead day and night. He sees in the universe the Godhead's vast organism or means of recognition. He sees in his neighbour the sensory organs through which he, to a particular degree, experiences God and through which God experiences him, just as he, through the same neighbour, can recognise or read his own relationship to the divine I, the eternal Father, whom he acknowledges as: "Thou who art in heaven". This heartfelt, harmonious, living relationship between the "high priest" and the Godhead, between the perfect human being and the divine Father, is expressive of the sphere of the psyche we, in the structure of the temple, have become acquainted with under the name "the Holy of Holies". Such a human being, such a high priest, is an initiated human being; he is a Buddha, a Christ or a cosmically conscious human being. And every human being who has in his life experienced meeting this state or is overshadowed by its powers, which are identical with those that in the Bible have been given the name of "the holy spirit", has in reality "completed the course and reached the goal". Such a human being has no longer any real sorrow or worry. He sees in everything and everywhere the divine will, purpose and intention of life, and experiences as inner, unshakable fact the absolute, basic solution of all knowledge and science, namely this, that everything is very good. He lives therefore in the greatest security and, in all the situations of his own life, wishes only one thing, namely that the will of the Godhead may be done. Such a human being's way of being will in every respect be the divine light that impartially vies in its radiance with the suns and stars. By his impartiality, his inner, unshakable harmony and balance and with his genuine humility he constitutes with his entire way of being the personification of "the human being in God's image after his likeness".