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=> Willensfreiheit & Gewissen
=> Wirkung der Geistlehre
=> Das Geheimnis der Selbstgestaltung
=> Was sind Ehebrüche gegen Gott?
=> Naturgeister und Menschenseelen
=> Die Not als Lehrerin
=> Wesen von Himmel und Hölle
=> Was ist die Erbsünde?
=> Körper, Geist und Seele erklärt
=> Free Will & Conscience
=> Influence of Spiritual Teachings
=> The Secret of Self-Development
=> What are Adulteries against God?
=> Nature Spirits and Human Souls
=> Hardship as Teacher
=> Nature of Heaven and Hell
=> What is the Original Sin?
=> Body, Soul and Spirit explained
|The Nature of Matter (Hell) and Soul|
The Nature of Matter (Hell) and Soul
THE GREAT GOSPEL OF JOHN – Volume 2, Chapters 210 & 211
Revealed by Jesus Christ thru the inner Word to Jakob Lorber
Chapter 210 – The Nature of Matter (Hell) and Soul
1. (The Lord:) “Behold, the body is matter and consists of the coarsest primeval soul-substances which, by the might and wisdom of God’s eternal Spirit, are forced into this organic form corresponding to the shape of the freer soul dwelling within such a physical body.
2. The soul within such a body initially is, of course, not any more pure than the body itself, for it is derived from the impure, primeval soul of the fallen Satan. In truth, the body is for the as yet impure soul nothing more than an exceedingly wise and well-attuned purification device.
3. Nevertheless, within the soul already resides the pure spark of the Spirit of God, by which the soul receives proper self-consciousness and the divine order in the voice of the conscience.
4. Besides that, on the outside the body is equipped with all manner of senses, able to hear, see, feel and taste, whereby the soul is diversely informed on the external world, in both good and true as well as bad and false.
5. By way of the discernment of the indwelling spirit, the soul soon feels within itself what is good or bad; on the other hand, through the external bodily senses it gains experience of good and bad as well, what is pleasing and what is painful, and other impressions. On top of all that, through extrasensory revelation from within and without, through the Word the soul is shown the path of God’s order.
6. Thus equipped, the soul is indeed capable of free self-determination within the easily recognizable divine order, which, of course, cannot be otherwise, or the soul could not possibly attain an enduring, self-contained free existence.
7. For every soul desiring to continue in its existence must, by the means at her disposal, shape itself thus, to be capable of enduring existence and, as it were, develop itself, otherwise it could either share the body’s fate, or leave the body while still underdeveloped, for the body, fully spoilt, would no longer be at all conducive to the soul‘s future development. Thereafter the soul would be compelled to continue its development within a much more uncomfortable device, usually under sorrowful and grievous circumstances.
8. The body however is, in the very sense of the word, hell for every man, for it consists of particles still steeped in deepest judgment, and is therefore capable of dying. In the broadest sense, the matter of all worlds is hell, into which man is placed through his body.
9. And so, he who cares much for his body cares much for his own hell as well, feeding and fattening his judgement and death, progressing towards his personal demise.
10. Indeed, the body must receive a certain degree of nourishment to be capable of serving the soul in its elevated purpose in life, but he who worries too much about the body, wrangling, working and bartering for it all day and night long, he certainly cares for his own hell and death.
11. When the body stimulates the soul, compelling it to throw itself headlong into all manner of hedonism, this always stems from the many impure nature or matter spirits under judgement, the very beings that, in truth, make up the body itself. Should the soul heed the desires of the body too much, acting accordingly, then it will unite with the desires in question and therewith descend into its very own hell, and its very own death. In doing so the soul commits a sin against the divine order within itself.
12. Should the soul persist therein with exquisite contentment, then its impurity rivals that of the impure and judged spirits of its body, remaining in sin and, thereby, in hell and death. Despite its continued existence in the world, mirroring that of its body, it is nonetheless as good as dead, feeling death within itself and fearing the same immensely. For the soul may do whatever it wishes to do in its sin and hell, still it cannot find life, even though it loves life beyond all measure.
13. Behold, therein lies the reason for why many thousands upon thousands of people know no more of the life of the soul after death than a stone by the roadside would; and should anything thereof be mentioned to them, they only laugh, maybe even becoming incensed, driving the sage out the door, telling him to preach such foolishness, being nothing more than a lie, to the wild boars!
14. And yet, by his thirtieth year should every man have sufficiently developed his self so as to be as fully aware and sure of the soul’s life after the death of the body as flight is to the eagle in the open skies above.
15. But how far removed from this awareness are those who are only just beginning to inquire about it! And how much farther still are those who wish to hear nothing of it, even considering such belief to be foolishness, not worthy of even a laugh! Throughout their earthly lives such individuals find themselves in complete hell and death!
16. Now, a soul may have nonetheless already cleansed itself completely and yet be granted considerable time to simultaneously cleanse its still impure body and the spirits thereof, whereby the nobler parts of the body finally begin to attract the soul’s immortality as well, and shortly after the death of the coarsest particles of its being, the body awakens together with the soul towards their shared complete invigoration.
17. Should their own hell, i.e. their body, assert itself in its desires, it is not uncommon for such cleansed souls to enter their own hell for a short period of time, delving into the lusts of the body and its spirits, so to speak. However, such souls can no longer become wholly impure, remaining so for only as long as they choose to dwell within the mire of their bodily spirits. These souls cannot bear to remain therein for too long, returning soon into their pure state, whereupon they are once again as pure as if they had never returned to the mire of their bodies’ desires. In having done so they have restored peace and order within their own hell for some time, being now all the more capable of fortifying themselves and navigating the light of their spirit.
18. Whosoever among you comprehends this well, will have understood what was just said; and you, My friend Cyrenius, do tell me plainly whether you have understood Me completely or not!”
Chapter 211 – Cyrenius caring Speech
2. Experiences of all ages indicate that it is so, and cannot be otherwise, the way You have explained it to us right now; yet no sage, even when perceiving mankind’s evil all too often and severely, nevertheless could not speak on the roots of the problem. Whence could he have even gleaned it? To do so, complete knowledge of nature, from its primordial spiritual essence to its material aspect, is required.
3. Who could obtain such knowledge? Who knows every fibre within the body of man? Who has ever seen a soul move about freely? One hardly knows the shape it takes, or of what size it is; in short, ignorance reigns. But if so, then where would one obtain knowledge of man’s peculiar nature?
4. And yet, there must be ways and means for man to get to know himself better, for if man cannot inquire about himself, to see what he is, why he is, and what he must do in accordance with his nature and destiny, to attain the purpose as outlined by his Creator, then no doctrine or law shall benefit him! His soul, as witnessed all too clearly with countless people, shall sink ever deeper into its own hell, in response to the manifold demands and desires of the body; hunger hurts, thirst burns, the cold hurts as well, whereas abundant physical provision not only offers the coveting body all the necessities, but also true, luxurious bliss!
5. Man’s animalistic side steadily makes its demands known in such an assertive and conspicuous manner that the comparatively silent side must be overheard. If so, then who could be surprised at the fact that hundreds of thousands haven’t even the foggiest notion of the soul’s existence? Even from childhood, their soul was so united with their body that the two are fully one, hence why none but the tiresome desires of the body need to be recognized.
6. Indeed, it must be said that one would be hard-pressed to detect even the slightest trace of spiritual aspirations in those who are miserable in body and lacking proper sustenance. In the most northern regions of Europe we have people who show not even the most feeble sings of spiritual education.
7. But what is the reason for this? The total lack of physical sufficiency! Such a man may often forage day and night in the dense forest with a cudgel, looking for game. Once slain, he devours it voraciously, almost with skin and bone, as they say. A question: Where among such peoples could there be any talk of spiritual needs at all? All the while in Rome, for example, where mankind possesses excess physical sufficiency, for the most part, the people have long since been educated on the soul of man and its immortality, taking great care to live a moral life as a result, aiming to further the development of the spiritual man.
8. Of course it is unfortunately all too common for the wealthy to sink into utter hedonism, paying little or no attention to the development of the soul, considering every such teaching a contrivance of a hungry sage; nonetheless they are capable of speaking a certain language, enabling discussion with them, kindling their curiosity despite their profound sensuality, certainly a gain for their souls.
9. However, in regards to people with whom one cannot be certain if they do possess such a language, with those no such kindling is possible. And if not even that, then how could there ever be an awakening to a deeper spiritual need of the soul for them?
10. With all that, I would venture to say that the first priority should be mankind’s physical sufficiency, and with that it would be much simpler to progressively awaken men’s souls to their true spiritual needs! At the very least, men should be provided with the basics! Because, as already said, a physically impoverished man cannot develop even the most minute of spiritual aspirations! It is difficult to preach to a hungry stomach. This is my humble opinion. You, oh Lord, are completely right, for You alone know your works fully! Nevertheless, I do not consider to have missed the mark entirely, for the experiences of all people and eras speak for my assumption as well.”