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|The Lord explains… Origin of Curse and Hell…|
The Lord explains… Origin of Curse and Hell…
Jesus Christ reveals thru Jakob Lorber… From Hell to Heaven
Robert Blum – Chapters 29 & 30
1. The Lord says: “If you (Robert Blum), as a sharp thinker, had merely grammatically examined those maxims from the Gospel which appear so terrible to you, then you would have immediately recognized, from the word-structure alone, that God could not and would not therewith, out of His omnipotence, have pronounced a judicial condemnation upon the so-called impenitent sinners forevermore!
2. For behold, it says there: ‘Depart from Me, accursed ones!’ (Matth. 25:41). Therefore, those subject to this command are already cursed, because otherwise the command would have to read: ‘You have always sinned before Me incorrigibly, and thus, as God, I now condemn you to the torment of the eternal hellfire!’
3. However, if those upon whom such a sentence has been pronounced by the Divinity are already cursed, the following becomes clear: Firstly that, in this case, the Divinity does not act as a judge, but merely as a regulative shepherd, forced to strictly direct towards another path those spirits which have completely separated themselves by the power of their own will. For, otherwise, lacking any and all ties to the love of God, they would end up directly in the arms of the Omnipotence, which would truly be the end of them!
4. Secondly however, the question arises: Who did curse them? It could not possibly be the Divinity! Because if the Divinity would curse someone, then neither love nor wisdom would exist within It. If the Divinity were to crusade against Its own works, would It not, in actuality, crusade against Itself, seeking Its own ruin, instead of fortifying Itself from one eternity to another through the growing perfection of Its works: Its children!
5. Since the Divinity cannot possibly manifest as a judge out of Its Omnipotence, but only as a regulative shepherd out of love and wisdom, it is clear that the aforementioned spirits must have been sentenced by something else. But by whom? This question is easy to answer if one is sufficiently introspective to realize the following: That, on one hand, a being possesses a completely free spirit and will, originating from God’s love and wisdom, and on the other hand, to isolate it from the Omnipotence, so it may become a truly free being, for a while it must also possess a body judged by the Omnipotence, as well as an exterior, judged world with its own judged stimulants. Hence, to judge and determine can only be done by oneself. Therefore, such a free being can only ‘curse’ itself, that is, completely separate itself from the Divinity.
6. The Divinity however, not wishing to deprive even a being such as this of its freedom, can do no more than call out to the very nature of such wayward beings and, with earnest love, indicate to them the path by which they may reestablish the ties with God’s love and wisdom. Outside of this connection, no absolute freedom and, therefore, no spiritual and everlasting life is possible, because there the Omnipotence of the Divinity reigns supreme, within which only the power of God’s love and wisdom, together with the Omnipotence, can persist as the primordial life itself. Every life separated from this primordial life must perish and eternally congeal, because, by itself, it could not put up even the feeblest resistance against the endless force and power!
7. That is why it says: ‘God resides within the eternally inaccessible light!’, which is to say: God’s Omnipotence, His actual power, pervading all of infinity, is forever inaccessible to the nature of every created being, should they wish to continue existing. To sin against this power is considered highly baneful, for every conflict with God’s Omnipotence results in the death of the being! Every being which has completely separated itself from God’s love and wishes to take it up with this power, must necessarily be swallowed whole by such almightiness, and only with great difficulty would it be possible for the being to free itself, or not at all, somewhat like a mite buried beneath the rubble of the Himalayas! How would you attempt to free it?”
1. I continue: “You are thinking: ‘Indeed, that is all correct, if the Divinity speaks like that to those who, in their fullest freedom, have separated themselves from it, as has become their nature within themselves by their own hands. As such, this apparently horrific judgment cannot possibly be this dreadful, as first impressions might convey. But then what about the tale of the poor Lazarus and the rich wastrel, who, without any grace, is seen smoldering in the most terrible fires of hell, pleading and finding no one who would lend him an ear, and between whom and the grace of God stands an impassable abyss, across which no bridge will ever lead? What does the Divine love, wisdom and mercy have to say to that?’
2. Dear friend, I very much knew you would bring up that question; I ask you in return, whether you can tell Me who it was that actually cast this wastrel into hell: Was is God perchance? Of such I am truly not aware.
3. Or has the wastrel, amidst his necessary torment, turned to the Divine love and grace, in order to be freed? I only know that he turned to Abraham’s spirit, and not to the Divinity! Although Abraham’s spirit is, for being a created spirit, exceedingly perfect, he nevertheless will eternally fall short of being the Divinity Itself, Who is the only one that can help. And in such cases it also acts as the impassable abyss, across which no spirits of differing natures must ever shake hands, because here are God’s most secret and deep wisdom and love at work!
4. If, however, this wastrel finds himself in great misery, is the Divinity at fault here if it was he who cast himself therein? Can injustice be done to the willing, if he desired what befell him? Speak your mind once again!”
5. Says Robert: “Yes, that is indeed absolutely correct! But if the Divinity is imbued with the greatest love, which It is bound to be, as I begin to realize more and more, then it begs the question: How could the Divinity have instituted such an agonizing place or condition, where a spirit must first bear indescribable pain before potentially nearing perfection, and thereby pass over into milder circumstances? Must there really be a hell? And must such spirits be receptive to pain? Could all this not be arranged in a less cruel manner?”
6. Say I: “Hearken, My dear friend, do you believe that the Divinity has set up hell in that way? Oh, here you are sorely mistaken! Behold, hell is the product of the evil spirits themselves, from antiquity. The Divinity has merely permitted them to do so, so It would not be interfering with their freedom. But to think that It was the One to have created a hell; no being in all the heavens could ever even remotely imagine such a thing. For if the Divinity could create a hell, then It would also have to be imbued with sin and evil, an impossibility for the Divinity, for It cannot act against It’s own eternal order. And so it is unthinkable that the Divinity, out of Itself, in the truest sense of the word, could create a hell. But It can and must allow the freest spirits to do as they wish, should they, out of their original and utterly twisted order, prepare for themselves circumstances most vile and wicked!
7. However, throughout all of infinity, nowhere shall you find a place that has been created by the Divinity to be a hell. For there is no hell anywhere but inside man himself. Should man, of his own free will, disregard God’s Word entirely and develop the hell within himself, never again turning to the simple keeping of God’s commandments; then how can the Divinity be at fault if a spirit voluntarily abandons, mocks and blasphemes against it?
8. Since solely the Divinity is the true life and the light of all lights, and as such the only complete bliss of all beings, it is then certainly understandable that there is nothing pleasant about a state of godlessness, for there can be no life, no light and no goodness without God!
9. A man who abandons The Divinity, casting It out of himself and refusing to accept It again, necessarily must create a true hell within himself, truly evil and wicked in everything. If such a godless human spirit necessarily fares quite poorly, and if he remains in this state, only becoming worse with time, then the Divinity simply cannot be blamed. For if, by way of Its Omnipotence, the Divinity were to nonetheless take over such a being, in spite of the being’s ever so stubborn resistance, then this would instantly annihilate the being, which would completely go against the Divine Order.
10. For if the Divinity were to destroy even the smallest being that had once emerged from It, then this would be the beginning of the utter destruction of all beings. The Divinity has established Its unchangeable order in such a way that no being could ever be destroyed, no matter what they might make of themselves, and thus is the everlasting existence of every being secured. Therewith too exists the possibility for every being to become an exceedingly blessed one, or to simply remain unhappy, if so desired!
11. Should someone be in the possession of a vineyard, upon which a myriad of precious vines are planted, but then the owner decides to eradicate all the precious vines, instead putting thorns and thistles in their place, finding more pleasure in such wild growths than in the simple vines; do say, is the Divinity here too to blame if this foolish owner’s wine harvest becomes null and void and he turns into a destitute and miserable man?
12. Behold, such is also the case with all spirits who will not put up with God’s order, refusing to nurture His splendid vineyard within themselves! If they then harvest thorns and thistles in place of superb grapes, can the Divinity be blamed as the author of such a disaster? Tell Me what you think!”