It must first be made clear that "spiritual" and "spirituality" here refers to the human spirit -- one's own spirit -- as a real entity. It does not refer to the religiosity within the dominant religions, such as Christianity, Islam and Judaism.
In the Talmud of Jmmanuel (TJ), Jmmanuel often talks about, and teaches of, the individual human spirit. This occurred in places that may be familiar to the reader who's aware of the Gospel of Matthew, since that gospel's writer usually did not alter the TJ's geographical context or its order of events, and only lightly edited its healing events. He only altered what was heretical for him and the early church, or was otherwise unacceptable to a Jewish scribe converted to Christianity in the early 2nd century. Most of Jmmanuel's teachings do fall in this category, however.
Jmmanuel's teachings on spirituality commenced after he was returned by his contacting aliens to the land of Galilee after having been instructed by them for forty days and nights. However, even before then he already had acquired firsthand knowledge of his spirit and spiritual power, due to having spent many years in India, studying under their masters, during his youth and early manhood. His teachings about the human spirit accompanied his healings, which began after he acquired his first four disciples: Peter, Andrew, and the two Zebedee sons.
At his Sermon on the Mount, he taught, among many other things, that it is good to be rich in spirit, to be spiritually balanced, and to continue learning throughout life. Doing the latter is essential so that in the course of many incarnations -- reincarnations -- your spirit can approach the perfection of Creation itself, which created your spirit in the first place, and with which your spirit will eventually reunite. He taught that one's spirit grows in power as it becomes more and more knowledgeable through continued learning converted into wisdom.
Also in the Sermon of the Mount, he gave an example of how to pray to one's spirit. This prayer then was altered into the Lord's Prayer by the writer of Matthew. At this time Jmmanuel also taught that although one may receive answers to prayers even if under the influence of false teachings or religions, it is better to receive out of knowledge of the actual truth. In the same sermon he mentioned that fasting can be good for the expansion of your consciousness and spirit. But the need to concern oneself with increasing the knowledge of one's spirit -- spiritual evolution -- received his greatest emphasis. Frequently Jmmanuel advised against accepting false teachings, which he did not hesitate to identify, as such teachings hinder or prevent the growth of one's spirit.
In the same sermon, Jmmanuel included some admonitions having karmic overtones, as in Mt 7:2 -- "...the measure you give will be the measure you get." In a more pointed admonition, he warned his disciples that some of them might fail to recognize the wisdom of his teachings and would end up spreading falsehoods; those disciples he prophesied would experience difficulty in "finding the truth in coming incarnations" (TJ 20:28). In an especially harsh prophecy, Jmmanuel foresaw that not only the chief priests, scribes and Pharisees, but also their followers would long suffer an onerous karmic burden "like a heavy stone of the seven great ages, and whoever falls upon this stone will be smashed to pieces, but whomever it falls upon will be crushed" (TJ 22:48). In a later teaching (TJ 26:52-63) the act of suicide, whether done to escape from the consequences of guilt, mistakes or tragedy, is deplored, as in so doing proper responsibility is not accepted, and the karmic process towards perfecting the soul is thereby delayed. (However, the TJ never makes use of the word "karma.")
When healing the leper, after the Sermon on the Mount, Jmmanuel mentioned that the cure was effected through "the power of the spirit and the wisdom of knowledge." In the healing of the paralytic, Jmmanuel told him that it was through his trust in the power of Jmmanuel's spirit and in his spiritual wisdom that he was helped. In the cure of the woman with the continuing hemorrhage, Jmmanuel told her that her faith or confidence had helped her. In that instance, the writer of Matthew did not need to alter the TJ's text, since he could allow "faith" to mean faith in Jesus as savior, whereas in the TJ the woman's faith was her confidence that she would be cured. In the case of the blind man and two mutes (in Matthew it is two blind men and one mute), it was their trust in his wisdom and in the power of his spirit that allowed them to be cured. At Jericho, the sight of the two blind men was restored after Jmmanuel ordered, "Be it done to you as you believe," because they believed that the power to do so stemmed from Creation (TJ 21:6-9).
Throughout all these healings, Jmmanuel continued to preach about learning the laws of nature so as to unlock the secrets of Creation and allow spiritual growth. He instructed his disciples to teach the same, saying, "The laws of nature are the laws of Creation, and the power of the Creational spirit within humans embodies life."
Jmmanuel taught that he had incarnated at that time not in order to bring peace to earth, but to bring the sword of knowledge of the power of the human spirit. His teaching about who John the Baptist was, is that he had been Elisha (not Elijah) in a past life. In his teachings through parables, his illustrations involved the realm of the human spirit rather than the kingdom of heaven. In the explanation of the parable of the sower, words of truth spoken about the human spirit and Creation's laws are likened to seeds that are sownsome persons cannot understand them, some cannot retain them long enough to benefit, some forget them after becoming preoccupied with worldly pursuits, but some can adjust their lives accordingly towards seeking and finding further truths. The parable of the mustard seed is seen from the TJ to be interpreted as indicating the gradual growth of the human spirit in knowledge and power. The parable of the hidden treasure likens the joy over discovering the existence and/or power of one's own spirit to finding a hidden treasure in the field; this discovery is personal and cannot be proven to others, so it is like the treasure in the field remaining concealed after its discovery. In the parable of the precious pearl, that is what the kingdom of the spirit is likened tothe thing of greatest value. In the parable of the fish net, the TJ interpretation seems to be that the fish represent knowledge gained from learning, with the fish that are retained representing the useful knowledge that will turn into wisdom. All of the parables have to do with the spiritual life of people.
During the episode of Jmmanuel walking on water, with Peter joining in briefly, Jmmanuel teaches that such is possible through not doubting in the slightest in the power of your spirit. He goes on to mention that among those who come out of space ("Weltenraum" in the German) there are ones who have greater spiritual power than he. But at this point he explains to his disciples that these particular ones are human like we are, but are not comparable in spiritual power to Creation, which is omnipotent.
One of Jmmanuel's most extensive teachings about the human spirit occurs at the point where the writer of Matthew substituted the Transfiguration for it. The essence is that a human spirit starts out ignorant in its first lifetime "until it has gained knowledge through thinking and inquiry" in lifetime after lifetime. This involves making mistakes and learning from them. In it he again emphasized the laws of Creation and of nature. It was many centuries earlier that the celestial sons had decided that mankind was ready to start learning ideals of enduring value, so they then instituted a procedure of periodically causing the various prophets' spiritsprimarily Jmmanuel'sto incarnate among the Jewish people in order to bring the laws of Creation into human awareness. However, these laws did not get propagated without distortions or mistakes, as was to be expected.
At the point in Matthew where a child is brought before Jesus to demonstrate how to become great, the actual teaching of Jmmanuel was to become like the children, who eagerly search for knowledge, if one wishes to become great in spirit. Those who prevent others from seeking truth and knowledge, or who follow false teachings, or who don't bother to search and find, are the ones who would be better off "with a millstone hung around their necks and drowned in the deepest sea."
One of his most definitive teachings about reincarnation occurred when he was questioned hypothetically by the Sadducees about which surviving brother would get the widow as his wife in their next lifetimes. (In Matthew, this was strongly altered, with "resurrection" being substituted for "reincarnation" or "new life.") His reply included the straightforward statement that in their next lives they would all be strangers, not remembering their past lives, with no law saying then or now that some man deserves some woman as a wife. He added that only the true prophets, who live in wisdom by following the laws of Creation, can remember their former lives. Jmmanuel's teachings on reincarnation do not include being subject to reincarnating within a lower animal life form, and differ in this and other respects from Hindu concepts.
In more teachings about the immortal human spirit, Jmmanuel taught that it stems from Creation itself, being a tiny piece of Creation's spirit, and that each time the body dies the spirit lives on in the beyond, where it continues to gather wisdom out of its accumulated knowledge, before reincarnating. According to the extent of this wisdom, the spirit itself determines its future incarnation and subsequent activities (TJ 23:45-46). These teachings are quite consistent with what one finds in modern studies on reincarnation.
In Jmmanuel's farewell speech to his disciples, some months after the crucifixion, much spiritual advice is given. This includes being aware of the presence of Creation in everything you do. In one talk after setting out for the land of India, Jmmanuel taught about the evolution of the human spirit, and how in its eventual return to Creation as a perfected spirit it contributes its share to helping Creation perfect itself. He also discoursed on two-is-one philosophy at this time; an example is the unity of the human being, comprised of both body and spirit.
A fitting summary to his spiritual teachings is as follows:
"There is no eye equal to wisdom, no darkness equal to ignorance, no power equal to the power of the spirit, and no terror equal to the poverty of consciousness."
"There is no higher happiness than wisdom, no better friend than knowledge, and no other savior than the power of the spirit." (TJ 26:27-28)
Eduard Meier received much spiritual teaching from his ET contactors. It agrees with the essence of the spiritual teachings of the Talmud of Jmmanuel, and complements them. Some of these teachings are available at the FIGU website.
Some of the above is contained in my article, "UFO Contactee: The Meier Case and its Spirituality," published by Wildfire Magazine in 1989.