Why, when I needed you most, you have not been there for me?

Question

How come during the low periods of my life, when I suffer from anguish, sorrow and defeat I only see one set of footprints in the sand?

You seriously don't believe I'm actually gonna read what you said "Wellcome" do you. Wellcome is definitely not gonna get the best answer

Answer 1

Because that is when you fought your own battles, and worked hard to overcome all. You didn't need an imaginary friend to help you.

Answer 2

God is always there waiting patiently in love but we have to ask and He will respond; never did God say He will leave us. Life just makes us wonder why; many are the questions difficult is the search for the answers.

Answer 3

The numbskull playing (slowly) ahead of you didn't know any better than to rake the sand trap?

Answer 4

Becuause you fought those battles in your life all on your own. Good job!!

Answer 5

Because you are alone. Good job being strong and standing on your own two feet!!!

Answer 6

Because they are His, He is carrying you

Answer 7

Because you are blind

Answer 8

it was then that he carried you.

Answer 9

GOD IS NOT SILENT

When man on earth dies his soul leaves his physical body and enters the world beyond in complete form.
The physical body perishes, and with it one of the most important organs which serves the human spirit in this world here on earth as a necessary instrument: the brain!
In one part of the brain, the cerebrum or frontal brain, thoughts are produced, out of which the intellect is finally made up. At death this also dies. It is perishable because the place of its origin - the brain - is perishable. Nothing in this Creation, whether in the earthly or non-earthly, can go beyond its species; neither in its being nor in its activity. Thus man, for example, cannot suddenly change into an animal, nor can an animal think and act as a human being, because the two species of Creation are fundamentally different. Hence there follows the extremely important conclusion that the intellect can grasp only that which is perishable like itself. It cannot understand anything beyond this, anything which is eternal - it simply has not the nature for it. The intellect cannot work beyond the material substance of its brain.
But we have within us something else that enables us to recognise the imperishable, the eternal, and even God, and that also remains intact for us alter our physical death: the human spirit, which expresses itself in the intuitive perception, also called the inner voice.
The intuitive perception is part of our conscience. It knows exactly what is good and what is evil. Its warning or assenting voice cannot be missed, if man wishes to hear it. Wilhelm von Humboldt (1767-1835) had this to say about it: "Everyone must be a judge unto himself, and indeed is so. For whenever anything deserves disapproval, the inner voice states this more loudly and hurtfully than outside criticism could ever do."

Therefore a man who suppresses his intuitive perception, and relies only on his intellect, is without a conscience, and acts and thinks without principle.
According to the order in Creation the spirit rules and the intellect carries out. We may describe the natural co-operation between spirit and intellect, each in its appointed place, as reason.
In the course of his development man has voluntarily disturbed this natural relationship; lie has become "lacking in reason". That is the hereditary sin: the over-cultivation of the intellect and the suppression of the spirit.
This in tirne has resulted in the failure of mankind. The suppressed spirit and the one-sidedly cultivated intellect which is bound to what is perishable, are mankind's real problem, around which everything revolves. All other problems are only consequences of this one main problem. And here too is the only weak point, where Lucifer, the Antichrist, succeeds in making men subservient to himself.
On the plane of that which is perishable, namely in the World of Marier, lie is able to harness for his hostile dealings against God those human beings who through their excessive intellectual activity bind themselves to matter.
The over-cultivated frontal brain continues to be handed clown, and with it the tendency (not the compulsion!) to go on suppressing the living spirit of man, and to prefer the volition of the intellect to that of the spirit, as Paul has already stated: "For I delight in the law of God alter the inward man (spirit): But I sec another law in my members (intellect), bringing me into captivity to the law of sin" (Rom. 7, 22-23).
In this disparity between spirit and intellect also lies the cause of the estrangement from God, and it is not surprising when people say and write that the fundamental problem of religion today is no longer Martin Luther's question, "How do I find a merciful God", but "Is there a God arall?"
And men further ask: "If there be a God, how tan all the


dreadful and horrifying things which we see, hear or experience every day corne to pass?" Those who ask ibis doubt the justice of God. They should reflect that the authors of chcse terrible end-effects are men themselves. In separating ihemselves from God they have disregarded His Laws, among chcm also the simple Law of Sowing and Reaping, from which human thoughts and actions are not excluded. Man stands ,il ways in the harvest of what he has sown in past and present carth-lives through his intuitive perceptions, thoughts and actions.
Certainly on many occasions the words "Thy Will be done!" are uttered. But who makes it clear to himself how and where mis Will of God is expressed, in order really te, absorb it inwardly out of conviction, and not just let it be donc out of blind or acquired faith?

For man the Will of God can only be recognised in Creation, with lis inflexible Laws.
Even the sciences acknowledge the fact of thesc Laws and their immutability, although they deny, refuse to know or exclude from their thinking the origin of these Laws. No one can deny that we harm ourselves by acting a,gainst the Laws of Nature. But these Laws are part of the Language of God. To obey these Laws means nothing other chan to fulfil the Will of God and to understand His Language.
God is not silent. But there are men - and very many of them - who say that God is silent, that God is a long time in coming, that humanity at the prescrit time is in a state of rcmoteness from God. They write books and produce films about it, they establish complote scientific or instructional systems on the subject.
What is supposed to be the purpose of all these statements? Is it uneasiness or fear that alter ail it could be different? Or are they meant to lull the conscience to sloop? Yet it is just the conscience which gives many people no peace. For there is in fact a genuine distress of conscience that arises from man's preference for enslavement to matter, to which the brain as origin of the intellect also belongs, and from the not yet entirely suppressed inner voice. This enables man to senne that it must be otherwise with the remoteness from God, that it is man who has withdrawn from God by voluntarily raising a barrier between himself and his Creator, a barrier that separates him from God. He closes himself to God's Spiritual Power, which from the beginning of Creation unceasingly flows through Creation, and without which man simply cannot live.
Yet still other forces have a shore in forming our conscience: the helpers in the beyond who quietly urge, advise, exhort and warn us. If we would listen to their voices, our weak sensing would be more and more strengthened, until we became certain that it is really man who is Bilent to God's perpetual call. God speaks constantly to men through His Creation. The entire visible and invisible Creation is His Language.
The very people who believe neither in the words of the Bible nor in God, and who say: "We believe only in what we see, we keep to the facts, because these are what we understand", are just those who no longer even notice that daily and hourly they have these facts before their eyes.
The entire Creation, and with it the earth and Nature, are faon that speak of God. As Paul wrote to the Romans: "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead..." (Rom. 1, 20).
The reality and perfection of God, for which theology is today asking and seeking, are revealed in Creation.
When contemplating the wonders of Nature, from the minute structure of an atour to the huge celestial spheres moving in rhythm, an eternal order which is perfect because it issues from the Perfection of the Divine Will, is revealed to the alert human spirit.
Such order cannot have formed from primeval substance which was disorder (chaos) before the Creation of the world,

oi from nothingness. Then the question would still remain as iu who or what caused the chaos to arise and formed it, or mlw or what created order from nothingness.
No teaching about the beginning of the world can proue or malte clear that the world could have begun "of itself". l'Iie question as to the ultimate reason, as to the cause, remains. I c is equivalent to the question about God.
The order of Creation is a forming, a shaping, that logically ({cpcnds on a power through which the order has been accomhlishcd. For the origin of this power there is only one Name: c sud. - And that which works out of God is His Holy Will, thc Divine Will. This Will permeates all parts of Creation, whether they moere created immediately or have developed over long periods of rime, or still are in the process of development.
The question often asked today in connection with a conception of God and His Creation - "Évolution" (development) ur "God's Creation" - is wrong. For Creation contains botte: l'riinordial Creation and developed Creation. But all parts of Creation, the created and the developed, have the saure origin out of God, because there is only one Divine Power out of which everything was formed and has developed, and all this is subject to the saure Laws of God.
Spiritual Primordial Creation came into being as first Creation with the Words "Let there be Light". It is below the Divine Sphere. The history of Creation as contained in the Bible in Genesis, concerning the seven Days of Creation, refers tu this first Creation and flot to the earth. This account of Creation is not of a symbolic character, but gives explanations about actual spiritual events that took place at immeasurable heights.
In the Biblical description of Creation the expression earth is not to be "locally" related to our planer, but as a concept of Creation it applies to "the dry land": "And God called the dry land 'Earth'; and the gathering together of the waters called tee `Seas'" (Genesis 1,10 This explains the conditions of Primordial Creation, which are also to be found there, but in character different and lighter than on earth. Hence even in Primordial Creation there are also mountains, forests, meadows, seas, animais and men of inconceivable beauty and perfection as prototypes for ail further Spiritual Creations, which came into being alter this first Creation, of which the lowest is the Spiritual Realm of the human spirits, Paradise. Only thereafter begins
the perishable world, Subsequent Creation, that is te, say that Creation which had to develop only alter the prototype of preceding Creations, and to which ont planer also belongs. Therefore this Subsequent Creation is not an immediate first Creation, but the product of an evolution in accordante with the Laws of God lasting millions of years, as science has correctly recorded, and in exactly the same sequence as quoted in the Biblical account of the first Creation: grasses, plants, aquatic animais, birds, land animais and men; only here in Subsequent Creation not immediately created, but forming themselves in the course of a long-lasting evolution according to the original forms of Primordial Creation.
It is logical that the Creation which God made in the beginning (Generis 1, 1), thus first, cannot refer to the earth, which is furthest removed from God, and hence has undergone a long process of evolution to its prescrit state.
If we recall the words which Paul wrote to the Ephesians about Jesus (Ephesians 4, 10), "He that descended is the same also that ascended up far above ail heavens ...", they plainly state that between the earth and the Divine, from which Jesus came, there are still other Spiritual Realms (heavens). This also indicates that the earth cannot be the first Creation.
Nor did God make His Creation from "nothingness", as is generally assumed; but it was His Creative Power, His Radiation, which with the Creative Words "Let there be Light" streamed forth into the unlit Universe. And everything formed and developed from this Living Power. In some old Creationmyths the Act of Creating is depicted as if tha Supreme Being


made Creation from Himself, that is from His heart or other parts of His body. This figurative symbolic account plainly illustrates that some "substance for creating" existed, and still exists today, and hence that Creation has by no means arisen from "nothingness".
For this reason both the Generis of the Bible and the scientific recognition of the development of the World are right. Hence no one need become unsettled in his belief. For development also is willed by God. A good example of this is the human spirit himself. Although he is eternal, yet he has not been created fully conscious. He must first work his way up from an unconscious "spirit-seed-grain", which through a natural process was "expelled" from the Spiritual Sphere (Paradise), to a fully conscious personality in a world that is likewise subject to development. In the struggle with its alien influences he is meant to gather his experiences, and thus at the same time ennoble his surroundings through his spirit, until lie gradually becomes so mature that lie tan return to Paradise. 1-le is like the prodigal son who finds his way back again to his spiritual home.
But even there lie is still infinitely far away from God. Never tan a human spirit tome face to face with his God personally, because He is enthroned in unapproachable distances. God is not so "near" as men imagine Him to be, for "as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts" (Isaiah 55, 9). God is near to men only when a Part of Him (a Son) sojourns in Subsequent Creation (the World).
But man has the ability to recognise God by His Works. He is in the position to draw inferences from these Works about their Creator, about His Perfection and Sublimity. In this way he tan gradually attain to the right belief in God, to the truc recognition of God, and to the divining of the Greatness of God.
Since man as a creature is part of this Work, it is only natural that he should ask about his Creator and His Works. With normal spiritual development man will also strive and long to establish a connection with the Creator. Then he will experience that the Work is absolutely dependent on the Creator, which makes it impossible for man ever to be or to become creator or master himself.
Ever since man sojourned in the World he bore this longing within. He has brought it with him as a heritage from his eternal Homeland, this longing for the Light. It is implanted in him, and guides him safely to his goal if he remains alert. Through discoveries and excavations more and more indications and proofs are being found that even in remote antiquity, long before the recording of the Old Testament, men of that time adored and worshipped a Supreme Being. For God was and ever is.
Today this God-seeking and God-experiencing is buried through the increasingly earth-bound state of man. The intellect that has been raised to the position of ruler bars the way to the possibilities of recognition. In fact it is the intellect that makes the assertion that things the spirit of man has allowed itself to be so walled in that it is as though dead. In this gloomy state it cannot help looking upon God as dead.
Already today many Christians all over the earth are saying, "God is dead". This is asserted even by Christian theologians because they say that the existence of God cannot be verified. It is no longer surprising, therefore, when today there is more and more talk about "Christian atheism", contradictory as these words are. Or it tomes to the grotesque demand that the creature "man" requires proofs of the actual existence of the Creator.
All these absurdities are fallacies on the part of man, who cannot sec the wood for the trees. He stands amidst God's wonderful Creation, is himself a part of this Creation, and
dues not recognZse, it as such because, through firmly clinging to material substance, he allows his view of great and essential things to become obscured, although they literally force i hemselves upon him in the Work of the Creator.
Psychic shocks will make it possible for the firm embrace ihrvugh material substance, to which the intellect also belongs, w be gradually loosened, so that the human spirit will once more be able to understand the Language of his God.
For: God is not Bilent! It is the fault of man alone if he cannot hear and recognise Him!

http://www.grail-canada.net/index.php?page=184