|8th Commandm….You shall not bear false Testimony, you shall not lie|
8th Commandment… You shall not bear false Testimony – You shall not lie
The Spiritual Sun, Vol. 2
Millions and Millions of souls from children are mentored, taught and provided for in the ‘Kingdom of the Children’ (Spiritual Sun Volume 2, 67-101).
Explanation of the 8th Commandment
Chapter 85 – The material shell as a means to lie
1. We are in the eighth hall, and there we see on the round tablet, well known to us from all the earlier halls, clearly written: “Thou shalt not bear false testimony”, saying as much as: Thou shalt not lie.
2. This commandment sounds strange in the realm of pure spirits, for a spirit in its pure state is incapable of any lie. A spirit cannot speak anything but what he thinks, since the thought is already his word. A spirit in the pure state can therefore bring no untruth on his lips, because it is a simple being and can have no reserve in itself.
3. The lie is therefore only possible for an unclean spirit when it covers itself with matter. But if a spirit, even of unclean quality, is free from its coarser envelopment, it cannot speak any untruth.
4. For this reason, even the evil spirits envelop themselves with all sorts of coarse figures of guile in order to be able to lie in this wrapping.
5. Thus the well-known “Satan” in Paradise had to envelop himself in the material form of a snake before the first pair of men, so that they could thereby become ambushed and then afterwards think differently and speak differently.
6. For this sole reason, men on earth are able to lie as often as they will, because they have a hideaway in their bodies, and from there they can move the machine of the body in the opposite direction of what they think.
7. Such, however, as noted, is not possible to the pure spirits. Although they can express themselves in correspondences when they communicate with earthly people, they not infrequently say something quite different from what the inner meaning of their speech represents. But that does not mean lying, but placing the spiritual truth in earthly images that correspond exactly to this truth.
8. But we see that this commandment is of no use for the spirits, because they completely lack the ability to lie.
9. But to whom in the afterlife does this commandment then apply? I know that you will soon be able find the answer and say: It applies to the spirits enveloped in matter, and requires of them to use their covering no differently than how their thinking is conceived in them, and act in correspondence to their purely spiritual state.
10. But we know that this commandment, as well as all earlier ones, proceeds from God, as the Primordial Source of all spiritual things. As such, however, it cannot possibly have only material, and no spiritual validity.
11. But in order to get to the basis of it, we have to discuss what is meant by “lying” or “giving false witness.” What is the lie or a false testimony in itself? You will say: any untruth. But I ask: what is an untruth? And then somebody will soon be able to deal with the answer and say: Every sentence that a human being pronounces in order to deceive someone is an untruth, a lie, “a false testimony.” It’s all good on the outside, but not inside. We want to set up a small sample for it.
12. Question: Can the will think? Every human being must deny such a thing by clearly having to say that the will behaves like the cattle in relation to the wagon. They indeed pull it vigorously; but where will it take the wagon without the thinking driver?
13. Next question: Can the thought will? Let’s go back to the wagon. In the best sense of the word, can the wagoner drive the heavy wagon without the power of the beasts of burden? Anyone here will say: Thousands of the most clever wagoners can set up all sorts of philosophical principles next to the heavily loaded wagon, and yet they will not, with all these splendid ideas, put the wagon in motion until they agree in their thoughts that an appropriate power should be put in front of the wagon.
14. From this example we have seen that the will does not think, and that the thought can not will. But if thought and will are united, the will can only do what the thought leads it to do.
15. But now I ask: If it is how it is, what is it in man who can lie? The will certainly not, because this is a something that always depends on the light of thought. Can the thought be a lie? Certainly not, it is simple and cannot share. Will the body be able to lie in man? How the body can lie, being a machine that is dead in itself, and only stimulated to activity by the thought and will of the spirit through the soul, would be very strange to know.
16. I have just discovered a psychologist, and indeed from the class of spiritual dualists, who says: The soul of man is also a self-conscious thinking being and thinks partly natural and partly spiritual images. Thus, two kinds of thought may indeed be formed in it, namely natural and spiritual. It may therefore cover the spiritual in itself, but since the will of the spirit is also at its disposal, it can, instead of pronouncing the truth or the spiritual thought, express the natural, completely opposite thought than that of the spiritual truth. And if he does that, he lies or gives false testimony. What do you think, is this conclusion correct?
17. This appears to be correct, taken from the external man’s perspective; but he is nevertheless fundamentally wrong; for what kind of activity would result if, for the purpose of forward movement, one would harness the same number of horses of equal strength in front and to the back of it, and have drivers to steer both teams?
18. As the car would never be moved from the spot, the same it would seem to be with one’s life, if it would stand on two opposite life-principles. That would be just as much as plus 1 and minus 1, which adds up to zero.
19. So there just has to be one single living principle; but how can this lie and give false testimony?
20. Either this principle, as proven, cannot lie and give false testimony at all, or the concepts of “lying” and “giving false testimony” have to be something fundamentally different, than what has hitherto been understood.
21. Somebody would of course say: If the matter is to be taken this way, any falsehood known to us, every false oath, as well as every fraudulent word, is not to be regarded as sinful, but should be freely used. Well, I say: the objection would not be so bad, but according to your proverb: “Whoever laughs last laughs best,” we shall reserve a similar pleasure for the conclusion.
Chapter 86 – What is false testimony?
1. But if we are able to disentangle this Gordian knot in a certain sense with one blow, let us immediately go into the discussion of the main concept of this eighth commandment.
2. We know that the Lord gave every spirit a free will, and also a free thought was given to illuminate free will. This thought in spirit is in fact the vision and the light of the spirit, through which he can see things in the natural sphere.
3. Besides this light, which every spirit has received particularly from God, he also has a second ability to receive an innermost, most holy light from God; but not through his eye, but through the ear, which is actually an eye. Certainly no eye for the reception of external appearances, which are produced by the almighty will of the Lord, but it is an eye for the reception of the purely spiritual light from God, namely the Word of God.
4. You can see that from your still natural condition, if you pay only a little attention to how different this is, what you see with your eyes and hear with your ears. Through your eyes you can only see natural images, but with your ears you can absorb rays from the innermost Divine depth.
5. You can hear the language of the spirit in the harmony of sounds, or rather, you can already externally hear the secret forms of the innermost spiritual creation through your fleshly ears. How deeply backwards does the eye stand in comparison to the ear!
6. See, it’s the same with the spirit. By virtue of such a device he is capable of accommodating two things, namely the external pictorial and the intrinsically essential reality.
7. In this double vision lies the secret of the free will.
8. Every human being, be it purely spiritual or still enveloped in matter, naturally hangs between the external and the internal through this ability. He can therefore always see a countless number of external forms, but he can simultaneously absorb just as much of the inner, purely Divine truth.
9. With the light from the outside, he grasps nothing of all that is seen, but merely the external form, and thus can be the creator of his thoughts in himself through the reception of these forms.
10. With these thoughts, he can also set his freely disposable will in motion, as and when he wants.
11. If he does not use the other eye of the inner Divine light, but is merely content with and deals only with forms, then he is a man who evidently deceives himself; for the forms are empty appearances for him as long as he cannot grasp them in their depths.
12. But if a man who simultaneously also possesses the inner light he received from the Lord and beholds it, perceives the interior of the forms, but disguises it and testifies only to the outer forms differently than he does about its great importance which he perceives with the inner spiritual eye, which is the ear; see, this is when he gives a false testimony to the externally perceived forms.
13. Here we have already fundimentally discussed what it basically means to give a false testimony. In the main point however it is once again important that man should not speak of Divine truth in any other way than how he perceives it in himself.
14. But with regard to the most inner things, the situation is as follows: love is equal to the inwardly perceived light of truth directly from God, and wisdom is equal to the radiating light from God through all infinite and eternal spaces.
15. When someone would possess the love, but would not practise it, but would, with his outer light and his divided will, continuously reach out more and more to the infinitely radiating rays, he becomes increasingly weaker, but because of his spirit fraying at all sides, he becomes increasingly bloated and increasingly less receptive for the inner, loving light of truth out of God.
16. If this is the case, then such a person becomes ever more dissimilar to God, and thereby gives with every atom of his being, a fundamentally false testimony of the Divine essence, whose perfect symmetry he ought to have been.
17. Therefore, he who hears the Divine word but does not follow it, but follows only that which captivates his outward eyes, and thus excites his sensual will, he gives with every step that he makes, with every word he speaks every movement of the hand he makes, a false testimony. Even if he wants to speak the purest Divine truth, the pure word of the Gospel, he lies and gives a false testimony to the Lord because he does not act according to the Word and the Truth.
18. Such a person who prays and performs his devotion to God, but does not live according to the word of the Lord, is a liar, as long as he is warm and alive. His prayer is there but an external formula whose intrinsic value is lost altogether, because the inner Divine light is not used to illuminate and enliven the interior of this external form.
19. It’s just the same as if someone would look completely enraptured at a star. What good does all this delight and contemplation benefit him if he cannot regard the star in close proximity as a wonderful world? He resembles a starving person in front of a locked cupboard. He may still look at this bread-cupboard so yearningly and so adoringly, but will he be saturated with it? Certainly not. For as long as he cannot bite into the inside of the bread and absorb it into his stomach, all contemplation, worship, and delight from the bread-cupboard, will do him no good.
20. But how can one open the bread-cupboard of true God-likeness and satisfy oneself? Certainly no other way than by using the innermost means in oneself and directing oneself to the truth received from God. Also, to use the external forms only for their intended practical purposes as far as one has found it to be identical with the innermost light and therefore as a Divine truth. As soon as that is not the case, everything that man does and endeavours, is a false testimony to the inner Divine truth and thus a gross lie to every fellow human.
21. Therefore the Lord says, “He who prays, should pray in the Spirit and in truth,” and, “If ye pray, go into your closet,” and also: “Do not think what you will speak, for in the same hour it will be put into your mouth.”
22. Here, evidently, outer thoughts are indicated, which are therefore in themselves no truth, because they are thoughts; for the truth is inward, it motivates for action according to the Word of God, and is always manifested rather than being a subsequent flood of thoughts.
23. Therefore should everyone also be guided by this inner truth and act accordingly. He will always more and more actively connect his thoughts with this inner light and thus come to inner unity and thus to the Divine likeness in which it then becomes forever impossible for him to be a liar.
24. But that everyone who speaks differently than he thinks, and acts differently than he speaks and thinks, is a liar, is self-evident; for such a one is already buried in the very outermost, grossest matter, and has removed the whole Divine form from his spirit. As such will this commandment also be explained to the students in its innermost content.
| 7th Commandmant… You shall not steal – What does steal mean ?…
7th Commandmant… You shall not steal
The Spiritual Sun, Vol. 2
Millions and Millions of souls from children are mentored, taught and provided for in the ‘Kingdom of the Children’ (Spiritual Sun Volume 2, 67-101). The Guidance through the ‘Children’s Kingdom’ takes place by the Apostle of Love, John.
Explanation of the 7th Commandment
Chapter 82 – The seventh commandment in the seventh classroom
1. We are in the seventh hall. See, in the middle of it on a tablet on a white pillar is written in a clearly legible font: “Thou shalt not steal!” Here, at the first sight of this law-table, the question inevitably comes to everyone’s mind:
2. What can be stolen here, since no one owns any property, but everyone is just a usufructuary of what the Lord gives? This question is natural and has its good meaning, but it can also be posed with the same right on the world- body; for even on the earth body, all that is there is the Lord’s, and yet men can steal from each other in every possible way.
3. Could not one also ask and say: has the Lord not created the world equally for all men, and does not every man have the same right to all that the created world offers for the various pleasures? But if the Lord has certainly created the world not only for individuals, but for all, and therefore everyone has the right to enjoy the products of the world according to his needs, what good was this commandment by which man is obviously given the right to own, creating the possibility for theft? For where there is no mine and no thine, but merely a universal everything for all, then I would like to see the one who, with all his will, could steal something from his neighbor.
4. Would it not have been wiser then, to abolish every right of ownership for all time, instead of giving the commandment by which a separate property right is dangerously granted? This commandment would therefore be completely dispensable, all property courts of the world would never have arisen, and people could easily live among themselves as true brothers.
5. It must be remembered that the Lord gave this commandment through Moses just at a time when not one person had any of his own wealth among all the numerous children of Israel; for the gold and silver taken from Egypt, was the common property of the people under the supervision of their leader.
6. But as far as clothing is concerned, it was extremely simple and so poor that a single garment in your present time would certainly not exceed the value of some poor cents. Not one of the Israelites had a supply of clothing, but what he wore was all he possessed.
7. Then came this commandment. Surely the Israelite people had to ask each other with wide eyes: What should we steal from each other? Perhaps our children, yet everyone is in this present distressing situation content to have as few children as possible? Should we steal each other’s pots? But what should we gain? Anyone who does not have a pot has the right to cook in the pot of his neighbor if he has something to cook. But if he has a pot, he will not have to seize another, so that he will have more to carry back and forth. It is truly unclear what we could steal from each other here. Each other’s honor? We are all servants and laborers of one and the same Lord, who knows well the value of each person. If we also wanted to belittle each other, what would we achieve in the face of Him who always sees us through and through? So we do not know what we should do with this commandment. Should this commandment be valid for future times, should the Lord once want to grant each of us a separate property? If that is, then He should rather leave us as we are, and the commandment will abolish itself.
8. See, so did the Israelite people occasionally reason in all seriousness, and in their position in the desert, they could not be blamed; because everyone was equal in riches and equal in reputation.
9. But could not the present people, believing in the New Testament, raise their heads before the Lord and say: O Lord! Why then did You once give such a commandment, by which a special right of ownership was granted to men on earth, and because of this right of ownership an innumerable multitude of thieves, robbers, and murderers were formed? Therefore, abolish this commandment, that the army of thieves, murderers and robbers, and all sorts of deceivers, and a second army of world judges, who have ceased to be active in all manners of charity, would stop their doing!
10. I say here: The call can be heard and appears under this critical lighting as completely valid. How and why? Firstly, one can certainly expect nothing but the very best from God as the most loving Father. How could one possibly think that God, as the very best Father of men, wanted to give them a constitution which must make them unhappy, temporally and eternally?
11. But if one must ascribe to God the supreme goodness, the highest wisdom, and thus omniscience, according to which He must know what fruit such a commandment will unfailingly bear, then one cannot help but wonder: Lord! Why did you give us such a commandment, why did we oftentimes become unspeakably unhappy because of it? Was it really Your will, or did You not give this commandment, but the people only added it later on because of their self-interest, for example, by isolating themselves from the general number of their brethren and then legitimising themselves in such a state to collect peculiar treasures, to help them rise more easily as rulers over all their poor brothers? See, all that can be heard, and nobody can deny it. On top of that, one has to sprinkle some grains of real frankincense on a human mind, at least during this time, if he found it worthwhile to critically illuminate the laws of Moses in this way. But who won anything in this review? Not the people and certainly not the Lord, because this criticism does not express the Divine love and wisdom.
12. But how then shall this law be taken and understood, that it may appear as perfectly sanctified before God and to all men, that it would utter the highest Divine love and wisdom, and bear in itself the wisdom of the Lord for temporal and eternal bliss? Well, as it has been explained up till now, especially presently, it has indeed only caused mischief. Therefore, by the Lord’s mercy, we want to reveal the true meaning of this commandment, that men should find in it their salvation, not mischief. But in order to accomplish this, we will first consider what must be understood by stealing.
Chapter 83 – What does ‘steal’ mean?
1. The fact that under the concept of “stealing” it was impossible at first to understand the unauthorized removal of the material possessions of another is clear from the fact that, especially at the time of legislation, no one from the Israelite people owned any property. Even when the people had moved into the Promised Land, their state constitution was ordered as such that no one could have full ownership in this land. But apart from that, property was communal as much as possible, and every poor Israelite, if he lived in the Divine order, could find everywhere the most hospitable reception and lodging.
2. But if in this commandment meant by “stealing”, the arbitrary and deliberate removal of the goods of another, then, as has been shown sufficiently clear in the course of this illustration, the blame would inevitably fall upon the legislator, thereby quietly procuring the industry and would also defend usury. For that must be obvious for everyone at first glance, if he is only capable of somewhat brighter thinking, that the right to property is then introduced as perfectly sanctioned and confirmed, as soon as one gives a law by which the property of each would be completely secured.
3. On the other hand, how could one expect such a law from that legislator who spoke to His disciples with His own mouth: “Do not worry about what you will eat and drink and what you will clothe your body with, because that is what the heathens are after. But above all, seek the kingdom of God; everything else will be given unto you.
4. The same legislator continues: “The birds have their nests, and the foxes their holes, but the Son of Man does not have a stone that He puts under his head!” On the other hand, we see His disciples even on a sabbath rubbing corn ears, and thereby obviously steal. But when the landlords complained about it, who got a reprimand and a very sensitive rebuke from the Great Lawmaker? You only have to look in the Book and everything will be clear to you.
5. We again see the same Legislator once in a position to pay a toll. Did He reach into His own pocket? Oh, no, He knew that in the nearby lake a fish had swallowed a lost stater. Peter had to go and take the coin out of the throat of the fish held by the power of the Lord and pay the toll with it.
6. But I ask: Does the finder have the right of ownership in any good find in whatever way? Did not the Great Lawgiver have to know – or did He not want to know – that of what He had found in the fish he had the right only for one third of it, and only after He made His find publicly or officially known? He did not do as such. Accordingly, He apparently committed a double theft or, basically, embezzlement.
7. Further, one might ask after the principles of law – assuming that few Jews fully knew who Christ actually was – who had granted Himself the right to have the known donkey taken from their owner, and then use it Himself at His own discretion.
8. One can say here: He is the Master of all nature and everything anyway belongs to Him. That is correct, but how then does He speak in worldly terms, saying that the Son of man has no stone, and on the other hand He says that He did not come to abrogate the law, but to fulfill it to the dot.
9. If we wanted to follow His story, we would still find many things where the Great Legislator, according to the present principles of property law and the comprehensive juridical explanation of the seventh commandment, has obviously transgressed these legal principles. What would happen to anyone who destroyed an owner’s tree or destroyed a large herd of pigs and more? I think we have enough of the examples that make it abundantly clear that the Great Lawmaker has intended with this seventh commandment, a very different meaning than was later given to it by a greedy and selfish humanity.
10. One can now say: This is now very clear and obvious, but the meaning He has connected it with, is still behind a dense veil! But I say: only patience! As we have until now properly illuminated the misconception of this commandment, the true meaning of this commandment will certainly be easy to find; for someone who can see in the night, will not be afraid that he will have too little light during the day.
11. What does it mean then after all, in the actual truest sense: “Thou shalt not steal?” – In the true sense it means as much as:
12. You should never abandon the Divine order, not put yourself out of it, and seize the rights of God.
13. But what are these rights and what do they consist of? God alone is holy and all power is His alone! Whom God sanctifies Himself and gives him power, he rightly owns it; but he who sanctifies himself and seizes the Divine power in order to rule in the luster of selfishness and avarice, is in the true sense a thief, a robber and a murderer!
14. Therefore, whoever is arbitrary and self-loving in whatever external appearances and deceptive means, be it earthly or spiritual, and rises above his brothers, it is he who transgresses this commandment. This is the sense in which this is taught to these children here, and it is shown in a practical way, that no spirit should ever arbitrarily use the power and might inherent in it, but only and at all times, in the Divine order.
15. But one will say now: If so, then the well-known stealing and robbing is allowed. But I say: Only patience, the next episode shall bring everything into the clear. But for now let us settle this by knowing what is meant by stealing, and that the Lord has never established a right of ownership by this commandment.
Chapter 84 – Comments on social issues
1. It can now be asked, since the Lord never introduced a right of ownership, and therefore never gave any commandment by which one should specifically respect the accumulated fortune of so many stingy usurers, and that in contrast to a host of the very poorest people, – whether one may then steal; namely, what such “usurers”, contrary to the Divine law, have accumulated? Because one takes away, according to earthly laws, the stolen items from a thief as soon as he is found. Should one then not have the right to take away from the most basic thieves and robbers who transgressed the Divine law, the accumulated riches and distribute them amongst the needy?
2. According to the intellectual conclusion, none could object to this demand; but the true man has higher powers in himself than his intellect. But what will these say to this intellectual endorsement?
3. Let us ask our charity and our love of God. What does it say in our innermost, eternally living spirit out of God? It says nothing but what the Lord Himself has spoken, namely: “My kingdom is not of this world – and who loves his outer life, he will lose the inner; but he who flees his outer life and pays little attention to it, will keep his inner self.” This is what the inner spirit speaks.
4. Nowhere do we see an invitation to help ourselves to the goods of the rich. The Lord Himself says: “Pay to the Emperor what belongs to the Emperor.” Likewise does He not command the rich young man to sell his goods, but only gives him friendly counsel and the promise of eternal life.
5. Therefore, since we nowhere come across a commandment from the Lord, by which He had expressly commanded to somehow seize the wealth of the usurers, it is certainly as clear as day, that a true Christian has no right to own the goods of the rich. Even the one who is in the greatest distress has no justifiable right to seize the goods of even the basest thief, but in the case of a great state of emergency, a whole people has the right to do so.
6. Why then? Because then the Lord Himself appears among the people as a ruler and thus causes a just judgment for the insatiable usurers. Not even then should anyone, except in the highest emergency, allow himself to assassinate the usurers and the hard-hearted rich, but should only take from them as much of their most superfluous treasures as the people need to support themselves, to get themselves on their feet and to be able to peacefully acquire sustenance again.
7. But to the rich usurer should still be left so much that he does not suffer in the world; because that is his only reward for his work. The Lord does not want to punish anyone, but only reward everyone according to the nature of his activity.
8. But since the rich and the usurer cannot expect anything after this earthly life, it is quite fair that he finds his reward for his talent there, where he worked.
9. The Lord also will not judge a person completely in this world, so that there can still be a possibility for everyone to voluntarily turn from the world and return to the Lord. If everything were taken away from such a rich usurer, he would already be completely judged; for despair will take possession of him and an endless anger, in which he can never possibly enter the path of salvation. But if a sufficient fortune has been left for him, he is for the time being exposed to no earthly misery and does not appear completely unrewarded for his austerity; but secondly, in this condition, he is not yet completely judged, and he still can obey the counsel that the Lord has given to the rich youth, to thereby attain eternal life.
10. But where such extreme action would be taken by a deeply impoverished people, it should never be done in a gruesome way; for as soon as this happens, the Lord no longer works with the people, and the people will not see their deeds blessed! For if they prevail today, they will be beaten again tomorrow, and one bloodbath will flow into the other! Man should never forget that all men are his brothers. He should always do what he does with a love-filled heart; He should never want to do anything bad to anyone, but only to do something good at all times, especially regarding the spiritual share of eternal life.
11. If this is his purpose, then the Lord will bless his action, but on the contrary, curse it! For if the Lord, even though all authority in heaven and on earth is His, and He has no one to query what He does or does not do, does Himself not want to be an eternally deadly Judge, the less should any man on earth do something according to his ardent will.
12. But woe to the people which rise without the utmost necessity against the rich and powerful! These will be bitterly punished for this act; because poverty is of the Lord. He who loves the Lord loves poverty too; the wealth and the well-being, however, are of the world and of Satan! He who seeks that which is of the world, and loves it, has taken Satan into himself from head to toe!
13. Therefore, as long as any people can only be partly saturated once a day and still be able to sustain life, so long should it not rise. But when the rich and usurers have taken almost everything, so that thousands of poor people are evidently threatened with starvation, then it is time to rise and share the superfluous goods of the rich among themselves; for then the Lord wants the rich to be chastised to a great extent for their shameful self-love and greed.
14. At the end of the treatise on this commandment, perhaps someone might ask whether the interest on borrowed capital is not, to a certain extent, contrary to the seventh commandment. Here I say: If in a state the interest rate is determined by law, then it is also permissible, according to this interest rate, to gather the interests of the rich; but if someone has lent necessary capital to a needy person, he should not charge any interest.
15. If this poor man has helped himself with this capital to the extent that he is now bourgeois in his trade, he should be inclined to repay the borrowed capital to his friend. If he wants to pay the legal interest out of gratitude, the lender should not accept it, but he should remind the payer to give it to his poorer brothers according to his ability.
16. But no one should lend capital to the utterly poor, but what one gives them, should be given to them completely. That is the will of the Lord in this regard. He who does this, will love the Lord. Since we have thus touched upon everything concerning this commandment, we may at once go to the Eighth Hall, where we shall learn a commandment which in many respects will be like this seventh one.
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=> Untugenden, Sünden & Läuterung
=> Geduld Gottes & Der Freie Wille
=> Vergebt euren Feinden & Unversöhnl…
=> Euer morgiger Tag ist nicht garantiert
=> Ich wünsche Barmherzigkeit
=> Der Weg zum ewigen Leben
=> Rechte Elternliebe & Kindererziehung
=> Ich will heute zu Amerika sprechen
=> Visionen von der Hölle
=> Irdische & Himmlische Rechtsordnung
=> Rechte & Falsche Wohltätigkeit
=> Ein Testen eurer Entschlossenheit
=> Werke d. Barmherzigkeit & Bedeutung
=> Liebe deinen… – Wen & Wie genau?
=> Weitere Gebote
=> Defects, Sins & Purification
=> God’s Patience & Free Will
=> Forgive your Enemies & Unforgiven.
=> Your Tomorrow is not guaranteed
=> I desire Mercy
=> The Path to eternal Life
=> Correct parental Love & Raising of…
=> I want to speak to America tonight
=> Visions from Hell
=> Earthly & Heavenly Legislation
=> Right & Wrong Form of Charity
=> Testing of your Resolve
=> Works of Charity & Their Key Sign.
=> Love your… – Whom & How exactly?
=> Further Commandments
| 12. Gebot… Das rechte Mass der Nächstenliebe erklärt
Lehrgang über Nächstenliebe
Das 12. Gebot – Die geistige Sonne, Band 2
Die Führung durch das “Reich der Kinder” erfolgt durch Johannes, den Apostel der Liebe. Klare Kenntnis und praktische Anwendung der 12 göttlichen Gebote (10 Gebote Moses und die beiden Gebote der Liebe) gehören zu den wichtigsten Ausbildungsbereichen der Kinderseelen. Die universelle Gültigkeit und die wahrhaftige Erläuterung sind augenblicklich einleuchtend.
103. Kapitel – Zwölfter Saal – 12. Gebot: Die Nächstenliebe.
103,1. Wir sind darin und erblicken hier in der Mitte dieses großen und prachtvollen Saales ebenfalls wieder eine Sonnentafel und in deren Mitte mit rotleuchtender Schrift geschrieben: „Dies ist dem ersten gleich, daß du deinen Nächsten liebest wie dich selbst; darinnen ist das Gesetz und die Propheten.“ – Da dürfte sogleich jemand aufstehen und sagen: Wie soll das zu verstehen sein: den Nächsten wie sich selbst lieben? Die Sichselbst- oder Eigenliebe ist ein Laster, somit kann die gleichförmige Nächstenliebe doch auch nichts anderes als ein Laster sein, indem die Nächstenliebe auf diese Weise die Selbst- oder Eigenliebe ja offenbar als Grund aufstellt. Will ich als ein tugendhafter Mensch leben, so darf ich mich nicht selbst lieben. Wenn ich mich aber nicht selbst lieben darf, so darf ich ja auch den Nächsten nicht lieben, indem das Liebeverhältnis zum Nächsten dem Eigenliebeverhältnisse als vollkommen gleichlautend entsprechen soll. Demnach hieße ja „den Nächsten wie sich selbst lieben“ den Nächsten gar nicht lieben, weil man sich selbst auch nicht lieben soll.
103,2. Sehet, das wäre schon so ein gewöhnlicher Einwurf, dem zu begegnen freilich nicht gar zu schwer fallen dürfte. Indem eines jeden Menschen Eigenliebe so viel als sein eigenes Leben selbst ausmacht, so versteht sich in diesem Grade die natürliche Eigenliebe von selbst, denn keine Eigenliebe haben, hieße so viel als kein Leben haben!
103,3. Es handelt sich hier demnach darum, den Unterschied zwischen der gerechten und ungerechten Eigenliebe zu erkennen.
103,4. „Gerecht“ ist die Eigenliebe, wenn sie nach den Dingen der Welt kein größeres Verlangen hat, als was ihr das rechte Maß der göttlichen Ordnung zugeteilt hat, welches Maß in dem siebenten, neunten und zehnten Gebote hinreichend gezeigt wurde. Verlangt die Eigenliebe über dieses Maß hinaus, so überschreitet sie die bestimmten Grenzen der göttlichen Ordnung und ist beim ersten Übertritte schon als Sünde zu betrachten. Nach diesem Maßstabe ist demnach auch die Nächstenliebe einzuteilen; denn so jemand einen Bruder oder eine Schwester über dieses Maß hinaus liebt, so treibt er mit seinem Bruder oder mit seiner Schwester Abgötterei und macht ihn dadurch nicht besser, sondern schlechter.
103,5. Früchte solcher übermäßigen Nächstenliebe sind zumeist alle die heutigen und allzeitigen Beherrscher der Völker. Wieso denn? – Irgendein Volk hat einen aus seiner Mitte wegen seiner mehr glänzenden Talente über das gerechte Maß hinaus geliebt, machte ihn zum Herrscher über sich und mußte es sich hernach gefallen lassen, von ihm oder von seinen Nachkommen für diese Untugend empfindlich gestraft zu werden.
103,6. Man wird hier sagen: Aber Könige und Fürsten müssen ja doch sein, um die Völker zu leiten, und sie seien von Gott Selbst eingesetzt. – Ich will dagegen nicht gerade verneinend auftreten, aber die Sache beleuchten, wie sie ist und wie sie sein sollte, will ich hier bei dieser Gelegenheit.
103,7. Was spricht der Herr zum israelitischen Volke, als es einen König verlangte? Nichts anderes als: „Zu allen Sünden, die dieses Volk vor Mir begangen hat, hat es auch die größte hinzugefügt, daß es, mit Meiner Leitung unzufrieden, einen König verlangt“. – Aus diesem Satze läßt sich, meine ich, hinreichend erschauen, daß die Könige von Gott aus dem Volke nicht als Segen, sondern als ein Gericht gegeben werden.
103,8. Frage: Sind Könige notwendig an der Seite Gottes zur Leitung der Menschheit? Diese Frage kann mit derselben Antwort beantwortet werden wie eine andere Frage, welche also lautet: Hat der Herr bei der Erschaffung der Welt und bei der Erschaffung des Menschen irgendeines Helfers vonnöten gehabt?
103,9. Frage weiter: Welche Könige und Fürsten, zu jeder Zeit wie gegenwärtig helfen dem Herrn, die Welten in ihrer Ordnung zu erhalten und sie auf ihren Bahnen zu führen? Welchen Herzog braucht Er für die Winde, welchen Fürsten für die Ausspendung des Lichtes und welchen König zur Überwachung des unendlichen Welten- und Sonnenraumes? Vermag aber der Herr ohne menschlich fürstliche und königliche Beihilfe den Orion zu gürten, dem Großen Hunde seine Nahrung zu reichen und das große Welten- und Sonnenvolk in unverrücktester Ordnung zu erhalten, sollte Er da wohl vonnöten haben, bei den Menschen dieser Erde Könige und Fürsten einzusetzen, die Ihm in seinem Geschäfte helfen sollten?
103,10. Gehen wir auf die Urgeschichte eines jeden Volkes zurück, und wir werden finden, daß ein jedes Volk uranfänglich eine rein theokratische Verfassung hatte, das heißt, sie hatten keinen andern Herrn über sich als Gott allein. Erst mit der Zeit, als hie und da Völker mit der höchst freien und liberalsten Regierung Gottes unzufrieden wurden, weil es ihnen unter solcher zu gut ging, da fingen sie an, sich gegenseitig übermäßig zu lieben. Und gewöhnlich ward irgendein Mensch besonderer Talente halber der allgemeinen Liebe zum Preise. Man verlangte ihn zum Führer. Aber beim Führer blieb es nicht, denn der Führer mußte Gesetze geben, die Gesetze mußten sanktioniert werden, und so ward aus dem Führer ein Herr, ein Gebieter, ein Patriarch, dann ein Fürst, ein König und ein Kaiser.
103,11. Also sind Kaiser, Könige und Fürsten von Gott aus nie erwählt worden, sondern nur bestätigt zum Gerichte für diejenigen Menschen, die zufolge ihres freien Willens solche Kaiser, Könige und Fürsten aus ihrer Mitte erwählt hatten und ihnen alle Gewalt über sich eingeräumt haben.
103,12. Ich meine, es wird diese Beleuchtung hinreichen, um einzusehen, daß jedes Übermaß sowohl der Eigen- als der Nächstenliebe vor Gott ein Greuel ist.
103,13. Den Nächsten sonach wie sich selbst lieben heißt: den Nächsten in der gegebenen göttlichen Ordnung lieben, also in jenem gerechten Maße, welches von Gott aus einem jeden Menschen von Urbeginn an zugeteilt ist. Wer solches noch nicht gründlich einsehen möchte, dem will ich noch ein paar Beispiele hinzufügen, aus denen er klar ersehen kann, welche Folgen das eine wie das andere Übermaß mit sich bringt.
103,14. Nehmen wir an, in irgendeinem Dorfe lebt ein Millionär. Wird dieser das Dorf beglücken, oder wird er es ins Unglück stürzen? Wir wollen sehen. Der Millionär sieht, daß es mit den öffentlichen Geldbanken schwankt; was tut er? Er verkauft seine Obligationen und kauft dafür Realitäten, Güter. Die Herrschaft, zu der er früher nur ein Untertan war, befindet sich wie gewöhnlich in großen Geldnöten. Unser Millionär wird angegangen, der Herrschaft Kapitalien zu leihen. Er tut es gegen gute Prozente und auf die sichere Hypothek der Herrschaft selbst. Seine Nachbarn, die anderen Dorfbewohner, brauchen auch Geld. Er leiht es ihnen ohne Anstand auf Grundbuch-Eintrag. Die Sache geht etliche Jahre fort. Die Herrschaft wird immer unvermögender und die Dorfnachbarn nicht wohlhabender. Was geschieht? Unser Millionär packt zuerst die Herrschaft, und diese, nicht im Besitz eines Groschen Geldes mehr, muß sich auf Gnade und Ungnade ergeben, bekommt höchstens aus lauter Großmut ein Reisegeld, und unser Millionär wird Herrschaftsinhaber und zugleich Herr über seine ihm schuldenden Nachbarn. Diese, weil sie ihm weder Kapital noch Interessen zu zahlen imstande sind, werden bald abgeschätzt und gepfändet.
103,15. Hier haben wir die ganz natürliche Folge des Glückes, welches ein Millionär oder ein Besitzer des Übermaßes der Eigenliebe den Dorfbewohnern bereitet hat. Mehr braucht man darüber nicht zu sagen. – Gehen wir aber auf den zweiten Fall über.
103,16. Es lebt irgendwo eine überaus dürftige Familie. Sie hat kaum so viel, um ihr tägliches Leben kümmerlichst zu fristen. Ein überaus reicher und auch selten wohltätiger Mann lernt diese arme, aber sonst brave und schätzenswerte Familie kennen. Er, im Besitze von mehreren Millionen, erbarmt sich dieser Familie und denkt bei sich: Ich will diese Familie auf einmal wahrhaft zum Schlagtreffen glücklich machen. Ich will ihr eine Herrschaft schenken und noch dazu ein ansehnliches Vermögen von einer halben Million. Dabei will ich die Freude haben, zu sehen, wie sich die Gesichter dieser armen Familie sonderlich aufheitern werden. – Er tut es, wie er beschlossen. Eine ganze Woche lang werden in der Familie nichts als Freudentränen vergossen, auch dem lieben Herrgott wird manches „Gott sei Dank“ entgegengesprochen.
103,17. Betrachten wir diese beglückte Familie aber nur ungefähr ein Jahr später, und wir werden an ihr allen Luxus so gut entdecken, als er nur immer in den Häusern der Reichen zu Hause ist. Diese Familie wird zugleich auch hartherziger und wird sich nun an allen jenen geheim zu rächen bemüht sein, die sie in ihrer Not nicht haben ansehen wollen. Das „Gott sei Dank“ wird verschwinden, aber dafür werden Equipage, livrierte Bediente u. dgl. m. eingeführt.
103,18. Frage: Hat dieses große Übermaß der Nächstenliebe dieser armen Familie genützt oder geschadet? Ich meine, hier braucht man nicht viel Worte, sondern nur mit den Händen nach all dem Luxus zu greifen, und man wird es auf ein Haar finden, welchen Nutzen diese Familie fürs ewige Leben durch ein an ihr verübtes Übermaß der Nächstenliebe empfangen hat. Aus dem aber wird ersichtlich, daß die Nächstenliebe sowie die Eigenliebe stets in den Schranken des gerechten göttlichen Ordnungsmaßes zu verbleiben hat.
103,19. Wenn der Mann sein Weib über die Gebühr liebt, da wird er sie verderben. Sie wird eitel, wird sich hochschätzen und wird daraus eine sogenannte Kokette. Der Mann wird kaum Hände genug haben, um überall hinzugreifen, daß er die Anforderungen seines Weibes befriedigt.
103,20. Auch ein Bräutigam, wenn er seine Braut zu sehr liebt, wird sie dreist und am Ende untreu machen.
103,21. Also ist das gerechte Maß der Liebe allenthalben vonnöten. Dennoch aber besteht die Nächstenliebe in etwas ganz anderem, als wir bis jetzt haben kennengelernt. – Worin aber innerer geistiger Weise die Nächstenliebe besteht, das wollen wir im Verfolge dieser Mitteilung klar erkennen lernen. –
Kapitel 104– Worin besteht die eigentliche wahre Nächstenliebe?
104,1. Um gründlich zu wissen, worin die eigentliche wahre „Nächstenliebe“ besteht, muß man zuvor wissen und gründlich verstehen, wer so ganz eigentlich ein Nächster ist. Darin liegt der Hauptknoten begraben. Man wird sagen: Woher sollte man das nehmen? Denn der Herr Selbst, als der alleinige Aufsteller der Nächstenliebe, hat da nirgends nähere Bestimmungen gemacht. Als Ihn die Schriftgelehrten fragten, wer der Nächste sei, da zeigte Er ihnen bloß in einem Gleichnisse, wer ein Nächster zum bekannten verunglückten Samaritan war, nämlich ein Samaritan selbst, der ihn in die Herberge brachte und zuvor Öl und Wein in seine Wunden goß.
104,2. Aus dem aber geht hervor, daß nur unter gewissen Umständen die verunglückten Menschen „Nächste“ an ihren Wohltätern haben und sind somit auch umgekehrt die „Nächsten“ zu ihren Wohltätern. Wenn es also nur unter diesen Umständen „Nächste“ gibt, was für Nächste haben dann die gewöhnlichen Menschen, welche weder selbst ein Unglück zu bestehen haben, noch irgend einmal in die Lage kommen, einem Verunglückten beizuspringen? Gibt es denn keinen allgemeineren Text, der die Nächsten näher bezeichnet? Denn bei diesem ist nur die höchste Not und auf der andern Seite eine große Wohlhabenheit, gepaart mit einem guten Herzen, als Nächstentum einander gegenübergestellt.
104,3. Wir wollen daher sehen, ob sich nicht solche ausgedehntere Texte vorfinden. Hier wäre einer, und dieser lautet also:
104,4. „Segnet, die euch fluchen, und tuet Gutes euren Feinden!“ – Das wäre ein Text, aus welchem klar zu ersehen ist, daß der Herr die Nächstenliebe sehr weit ausgedehnt hat, indem Er sogar die Feinde und Flucher nicht ausgenommen hat.
104,5. Ferner lautet ein anderer Text: „Machet euch Freunde mit dem ungerechten Mammon“. Was will der Herr damit anzeigen? Nichts anderes, als daß der Mensch keine Gelegenheit vorübergehen lassen soll, um dem Nächsten Gutes zu tun. Er gestattet sogar, in äußerer Hinsicht genommen, eine offenbare Veruntreuung am Gute eines Reichen, wenn dadurch, freilich nur im höchsten Notfalle, vielen oder wenigstens mehreren Bedürftigen geholfen werden kann.
104,6. Weiter finden wir einen Text, wo der Herr spricht: „Was ihr immer einem aus diesen Armen Gutes tut in Meinem Namen, das habt ihr Mir getan“. – Diesen Satz bestätigt der Herr bei der Darstellung des „jüngsten“ oder geistigen Gerichtes, da Er zu den Auserwählten spricht: „Ich kam nackt, hungrig, durstig, krank, gefangen und ohne Dach und Fach zu euch, und ihr habt Mich aufgenommen, gepflegt, bekleidet, gesättigt und getränkt“ – und desgleichen zu den Verworfenen, wie sie solches nicht getan haben. Die Guten entschuldigen sich, als hätten sie solches nie getan, und die Schlechten, als möchten sie solches wohl getan haben, so Er zu ihnen gekommen wäre. Und der Herr deutet dann deutlich an:
104,7. „Was immer ihr den Armen in Meinem Namen getan oder nicht getan habt, das galt Mir.“ –
104,8. Aus diesem Texte wird die eigentliche Nächstenliebe schon ziemlich klar herausgehoben, und es wird gezeigt, wer demnach die eigentlichen Nächsten sind.
104,9. Wir wollen aber noch einen Text betrachten. Dieser lautet also: „So ihr Gastmähler bereitet, da ladet nicht solche dazu, die es euch mit einem Gegengastmahle vergelten können. Dafür werdet ihr keinen Lohn im Himmel haben, denn solchen habt ihr auf der Welt empfangen. Ladet aber Dürftige, Lahme, Bresthafte, in jeder Hinsicht arme Menschen, die es euch nicht wieder vergelten können, so werdet ihr euren Lohn im Himmel haben. Also leihet auch denen euer Geld, die es euch nicht wieder zurückerstatten können, so werdet ihr damit für den Himmel wuchern. Leihet ihr aber euer Geld denen, die es euch zurückerstatten können samt Interessen, so habt ihr euren Lohn dahin. Wenn ihr Almosen gebet, da tut solches im stillen, und eure rechte Hand soll nicht wissen, was die linke tut. Und euer Vater im Himmel, der im Verborgenen sieht, wird euch darum segnen und belohnen im Himmel!“
104,10. Ich meine, aus diesen Texten sollte man schon fast mit den Händen greifen, wer vom Herrn aus als der eigentliche Nächste bezeichnet ist. Wir wollen darum sehen, was für ein Sinn dahintersteckt.
104,11. Überall sehen wir vom Herrn aus nur Arme den Wohlhabenden gegenübergestellt. Was folgt daraus? Nichts anderes, als daß die Armen den Wohlhabenden gegenüber als die eigentlichen Nächsten vom Herrn aus bezeichnet und gestellt sind, und nicht Reiche gegen Reiche und Arme gegen Arme. Reiche gegen Reiche können sich nur dann als Nächste betrachten, wenn sie sich zu gleich guten, Gott wohlgefälligen Zwecken vereinen. Arme aber sind sich ebenfalls nur dann als Nächste gegenüberstehend, so sie sich ebenfalls nach Möglichkeit in der Geduld und in der Liebe zum Herrn wie unter sich brüderlich vereinen.
104,12. Der erste Grad der Nächstenliebe bleibt demnach immer zwischen den Wohlhabenden und Armen, und zwischen den Starken und Schwachen, und steht in gleichem Verhältnisse mit dem zwischen Eltern und Kindern.
104,13. Warum aber sollen die Armen gegenüber den Wohlhabenden, die Schwachen gegenüber den Starken, wie die Kinder gegenüber den Eltern als die Allernächsten betrachtet und behandelt werden? Aus keinem andern als aus folgendem ganz einfachen Grunde, weil der Herr, als zu einem jeden Menschen der Allernächste, Sich nach Seinem eigenen Ausspruche vorzugsweise in den Armen und Schwachen wie in den Kindern auf dieser Welt repräsentiert. Denn Er spricht ja Selbst: „Was immer ihr den Armen tut, das habt ihr Mir getan!“ – Werdet ihr Mich schon nicht immer wesenhaft persönlich unter euch haben, so werdet ihr aber dennoch allezeit Arme als gewisserart (wollte der Herr sagen) Meine vollkommenen Repräsentanten unter euch haben.
104,14. Also spricht der Herr auch von einem Kinde: „Wer ein solches Kind in Meinem Namen aufnimmt, der nimmt Mich auf“.
104,15. Aus allem dem geht aber hervor, daß die Menschen gegenseitig sich nach dem Grade mehr oder weniger als „Nächste“ zu betrachten haben, je mehr oder weniger sie erfüllt sind vom Geiste des Herrn. Der Herr aber spendet seinen Geist nicht den Reichen der Welt, sondern allezeit nur den Armen, Schwachen und weltlich Unmündigen. Der Arme ist dadurch schon mehr und mehr vom Geiste des Herrn erfüllt, weil er ein Armer ist, denn die Armut ist ja ein Hauptanteil des Geistes des Herrn.
104,16. Wer arm ist, hat in seiner Armut Ähnlichkeit mit dem Herrn, während der Reiche keine hat. Diese kennt der Herr nicht. Aber die Armen kennt Er. Daher sollen die Armen den Reichen die Nächsten sein, zu denen sie, die Reichen, kommen müssen, wenn sie sich dem Herrn nahen wollen; denn die Reichen können sich unmöglich als die dem Herrn Nächsten betrachten. Der Herr Selbst hat bei der Erzählung vom reichen Prasser die unendliche Kluft zwischen Ihm und ihnen gezeigt. Nur den armen Lazarus stellt Er in den Schoß Abrahams, also als Ihm, dem Herrn, am nächsten.
104,17. So zeigte der Herr auch bei der Gelegenheit des reichen Jünglings, wer zuvor seine Nächsten sein sollten, bevor er wieder kommen möchte zum Herrn und Ihm folgen. Und allenthalben stellt der Herr so die Armen wie die Kinder als Ihm die Nächsten oder auch als Seine förmlichen Repräsentanten dar. Diese soll der Wohlhabende lieben wie sich selbst, nicht aber auch zugleich die seinesgleichen. Denn darum sprach der Herr, daß dieses Gebot der Nächstenliebe dem ersten gleich ist, womit Er nichts anderes sagen wollte als: Was ihr den Armen tuet, das tut ihr Mir!
104,18. Daß sich aber die Reichen nicht gegenseitig als die Nächsten betrachten sollen, erhellt daraus, wie der Herr spricht, daß die Reichen nicht wieder Reiche zu Gaste laden und ihr Geld nicht wieder den Reichen leihen sollen, wie auch daraus, daß Er dem reichen Jünglinge nicht geboten hat, seine Güter an die Reichen, sondern an die Armen zu verteilen.
104,19. Wenn aber irgendein Reicher sagen möchte: Meine Allernächsten sind doch meine Kinder, da sage ich: Mitnichten! Denn der Herr nahm nur ein armes Kind, das am Wege bettelte, auf und sprach: wer ein solches Kind in Meinem Namen aufnimmt, der nimmt Mich auf! Mit Kindern der Reichen hat der Herr nie etwas zu tun gehabt.
104,20. Aus dem Grunde begeht der Reiche, wenn er ängstlich für seine Kinder sorgt, eine gar starke Sünde gegen die Nächstenliebe. Der Reiche sorgt dadurch für seine Kinder am besten, wenn er für eine dem Herrn wohlgefällige Erziehung sorgt und sein Vermögen nicht für seine Kinder spart, sondern es zum allergrößten Teile den Armen zuwendet. Tut er das, so wird der Herr seine Kinder ergreifen und sie führen den besten Weg. Tut er das nicht, so wendet der Herr Sein Angesicht weg von Ihnen, zieht Seine Hände zurück und überläßt schon ihre zarteste Jugend den Händen der Welt, das heißt aber den Händen des Teufels, damit dann aus ihnen Weltkinder, Weltmenschen, was so viel sagen will als selbst Teufel werden.
104,21. Wüßtet ihr, wie bis in den untersten, dritten Grad der Hölle alle die Stammkapitalien und besonders die Fideikommisse* vom Herrn auf das Erschrecklichste verflucht sind, ihr würdet da vor Schreck und Angst zur Härte eines Diamanten erstarren!
*(Familien) Fideikommiss = durch Stiftung auf ewig geschlossen zu erhaltendes Familienvermögen
104,22. Daher sollen ja alle Reichen, wo immer sie sein mögen, dieses soviel als möglich beherzigen, ihr Herz soviel als möglich von ihren Reichtümern abwenden und damit, nämlich mit den Reichtümern, soviel als möglich Gutes tun, wollen sie der ewigen Selchküche entgehen. Denn es gibt jenseits eine zweifache Selchanstalt, eine langwierige in düsteren Örtern, von denen aus nur unbegreiflich eingeschmälerte Pfade führen, auf denen es den Wanderern nicht viel besser ergeht wie den Kamelen vor den Nadelöhren. Es gibt aber auch eine ewige Selchanstalt, aus der meines Wissens bis jetzt noch keine Pfade führen. – Das also zur Beherzigung für Reiche wie auch für jedermann, der irgend so viel besitzt, daß er den Armen noch immer etwas tun kann. Daraus aber ist nun dargetan, worin die eigentliche Nächstenliebe besteht. Also auch wird sie hier in der Sonne gelehrt und fortwährend ausgeübt.
| Commandment 12… The proper Measure of Brotherly Love
Teaching about Brotherly Love
12th Commandment – The spiritual Sun
The tour through ‘the Childrens Kingdom’ is conducted by the apostle of love, John. The clear knowledge and practical usage of the 12 divine commandments (10 commandments of Moses and the 2 commandments of love) are part of the most important educational section for the childrens souls. The universal validity and truthful elucidation are immediately evident.
Chapter 103 – Room 12
103,1. We have entered, and we can, in the center of this most magnificent room, see again another sun tablet, upon which the following is written, in glowing red letters… ‘This is equal to the first commandment, that you should love your neighbor as you love yourself; therein is the law and the prophets contained.’ – Certainly, someone will rise up and say… ‘How is that to be understood… to love our neighbor as we love ourselves? The self-love is a vice, therefore must the equal brotherly love also be a vice, because here, the brotherly love uses the self-love as the base. So if I wish to live like a virtuous human being, I am not allowed to love myself. However, if I am not allowed to love myself, then I am also not allowed to love my brother, since the measure of loving my brother is supposed to be completely equal to the measure, with which I love myself. Therefore, ‘Love your neighbor as you love yourself’ would actually mean, that I should not love my neighbor at all, because I should not love myself either.
103,2. Look, this would be a common interjection, which would certainly not be difficult to counter. Since the self-love of every human being represents its own life, so in this way, the natural self-love is pretty self explanatory, for having no self-love at all would basically mean to have no life whatsoever!
103,3. Therefore, here we have to find out the difference between a just and an unjust self-love.
103,4. Self-love is ‘just’, when it has no greater desire for the things of the world, than what the right measure of the Divine Order has bestowed upon it, the measure which has been shown substantially in the 7th, 9th and 10th commandment. Does the self-love demand things reaching beyond this measure, it exceeds the set boundaries of the Divine Order, and with its first transgression has to be considered as sin already. And thus, the brotherly love needs to be measured accordingly, for if someone loves a brother or a sister beyond this measure, he is committing idolatry with his brother or sister, and by that, he does not make them better, but worse.
103,5. The fruits of such excessive brotherly love can be seen clearly in most of the nations rulers today and at all times. Why? – A nation has loved someone from among them beyond the right measure, due to his more splendid talents, and they made him their ruler, and from then on, they had to endure – on account of this negative habit of excessive brotherly love – the massive punishments that came together with this ruler or with his descendants.
103,6. One will surely say here… But there have to be kings and rulers to lead the nations, and they are ordained by God Himself. – However, I do not want to oppose this completely with a no, but I do want to illuminate this matter here a little bit more, as to how it is and how it should be.
103,7. What did the Lord say to the Israelites, when they demanded a king? Nothing else than… ‘Atop all sins, which this people has committed before Me, it has added the greatest sin, namely, that they are not satisfied with My guidance and now demand a king to lead them in My stead’. – From this phrase, we can clearly recognize, that the kings are not given to the nations as a blessing, but as a judgment.
103,8. Question… Are kings necessary to lead humanity alongside of God? This question can be answered with the same answer given to another question, which states… Was the Lord in need of any helpers when He created the world and when He created man?
103,9. Another question… Which kings and rulers are currently and at all times helping the Lord to guide the worlds, keeping them in their order and leading them along their correct path? Which duke does He need for the winds, which ruler does He need to spread the light, and which king does He need for the observation of all worlds, suns, and the infinite space? If the Lord is able to girth the Orion without the help of human kings and rulers, and to supply food to the Canis Major, and to keep the people of all worlds and suns in their proper order, should He then be in need to ordain kings and princes for the people of this earth, to help Him with His business?
103,10. If we go back to the primordial history of every tribe and people, we will find out, that all of them, originally, had a theocratic constitution, which means, they had no other lord above themselves than God alone. Only after quite some time, when one or the other tribe started to be unsatisfied with the freest and most liberal reign of God, because they lived too comfortably, they began to love one another beyond the right measure. And, as usual, an individual with special talents became the recipient of their general love and praise. They demanded then, that he would become their leader, but it didn’t stop there, for the leader had to instate laws, and the laws had to be sanctioned, and thus, the leader became a lord, a patriarch, then a ruler, and at the end, a king and an emperor.
103,11. And so, we see that emperors, kings, and rulers never have been selected by God, rather only confirmed as judgment for those people, which – on account of their own free will – had chosen such emperors, rulers and kings from among their midst, which they bestowed with the complete power over themselves.
103,12. I mean, this elucidation should be enough for all of you to realize, that any excess of self-love, as well as brotherly love, is an abomination before God.
103,13. Therefore, to love your neighbor as you love yourself means… To love your neighbor in the given Divine Order, meaning in that correct measure, which has been given by God to every man since the beginning of time. For those, who cannot see this clearly by now, I want to add some more examples, whereof one will be able to clearly see, what kind of consequences any kind of excess has.
103,14. Let’s assume, there is a millionaire living in a village. Will he be a blessing for the village, or will he plunge them into disaster? Let’s see. The millionaire is aware of the fact, that the public banks are waning; so what is he doing? He sells his bonds and buys realities, goods. The ruler, to whom the millionaire was a subject before, is, as usual, in financial difficulties. Our millionaire is asked to lend some of his capital to the ruler. He does so, in exchange for good percentages, and for the safe mortgage of the ruler himself. His neighbors, and the other citizens need money as well. He lends it to them without demur for a priority notice in the land register. This continues for a couple of years. The ruler is becoming less and less wealthy, all the while the citizens do not become wealthier. What happens? Our millionaire grasps the ruler first, and because he does not possess even a single dime anymore, he must surrender unconditionally, and only because of sheer good will, he receives some money for his journey, and our millionaire becomes the sole owner of the dominion, and in the same time lord over all his indebted neighbors. These will soon be estimated and distrained, since they cannot repay him the capital nor the interest.
103,15. Here we have the natural consequence of the fortune, which a millionaire or owner of an excessive self-love has provided to the citizens. Nothing more has to be said about this. – Let’s continue with the second case.
103,16. An exceedingly poor family is living somewhere. They have barely as much as they need, to carve out their daily miserable life. An overly rich and unusual charitable man gets to know this poor, but honest and respectable family. He, in possession of several millions, has compassion with this family and thinks… I want to make this family very happy. I want to bestow them with a mansion, and add a considerable asset of half a million to that. All the while, I want to have the joy to see, how the faces of this poor family will cheer up. – He does it as determined. An entire week, this family does nothing else but shed tears of joy, even the Lord receives many a ‘Thank God’.
103,17. But let’s look at this fortunate family only about one year later, and we will discover all the luxuries there, like they are present in the homes of the rich. This family also becomes more callous, and they will try to take vengeance on all those, who did not want to look at them in their distress. The ‘Thank God’ will disappear, but instead new equipment, liveried servants and similar things will be adopted.
103,18. Question… Has this excess of brotherly love helped or harmed this family? I mean, not many words are needed here, one only needs to grasp after the luxury with both hands to clearly see, what benefit this excess of brotherly love towards this family has brought them for their eternal life. When looking at this, it is obvious, that brotherly love, as well as self-love, has to stay within the measure of the Divine Order.
103,19. When a man loves his wife too much, he will surely ruin her. She becomes conceited, and will esteem herself and from that, she will become a so called coquette. The husband will hardly have enough hands in order to satisfy all the demands of his wife.
103,20. Also a bridegroom, if he loves his bride too much, will eventually make her cheeky, and in the end, unfaithful.
103,21. So, the correct measure of love is always necessary. However, the brotherly love consists in something completely different than we have come to know so far. – But wherein brotherly love consists in its inner spiritual sense, we will clearly learn to recognize during this message.
104,1. To thoroughly know, wherein the actual true ‘brotherly love’ consists, one has to know and to clearly understand, who actually a neighbor and brother is. Therein is the central issue concealed. One will say… How should we know this? For the Lord Himself, the sole founder of brotherly love, has not given us any closer definition about this. When the scribes asked Him, who the neighbor is, the Lord just showed them with a parable, who a brother to the known injured Samaritan was, namely a Samaritan, who brought him to the shelter, and previously poured oil and wine unto his wounds.
104,2. And through this it is revealed, that only under certain circumstances the injured people do have a ‘neighbor’ as their benefactor, and, in turn, they are also the ‘neighbors’ towards their benefactors. So, if only under such circumstances ‘neighbors’ exist, what kind of neighbors do common people have, people who do not have an accident themselves, and also do not have the chance to come to someone else’s aid, in their times of distress? Isn’t there a more general text, that describes the neighbors more closely? For here only the greatest distress, and on the other hand, the greatest opulence, coupled with a good heart, is brought face to face as ‘being neighbors’.
104,3. So, let’s see therefore, if we can find any other, more extensive texts. Here is one, and it reads as follows…
104,4. ‘Bless those, that curse you, and do good to your enemies!’ – This is a text from which we can clearly see, that the Lord has extended brotherly love quite far, He didn’t even exclude the enemies and those who curse.
104,5. Here’s another text that says… ‘Make yourselves friends with the unrighteous mammon’. What is the Lord trying to tell us with this? Nothing else, than to never let an opportunity pass by, to do good to our neighbors. He even allows, at least in the external sense, an obvious infidelity towards the belongings of a rich person, of course only in an extremity, if thereby many or at least several people in need can be helped.
104,6. In yet another text we find the Lord talking about the following… ‘Whatever good you did to one of these poor in My Name, you have done it unto Me.’ – The Lord confirms this phrase during the portrayal of the ‘last’ or spiritual judgment, where He says to the chosen ones… ‘I came to you naked, hungry, thirsty, sick, imprisoned, and without a roof and you have received, cared, clothed and fed Me and you gave Me something to drink’ – and to the discarded He said, that they have not done this. The righteous ones apologize, as if they had never done this, all the while the bad ones say, that they would have done such things, if He had come to them. Then, the Lord clearly points out…
104,7. “Whatever you have or haven’t done to the poor in My Name, that applied to Me.”
104,8. From this text we can quite clearly see the true brotherly love, and it also shows, who the actual neighbors are.
104,9. But we want to look at another text still. It says this… “When you prepare a meal for guests, do not invite those, who will be able to return it to you with a counter invitation. You will not receive a reward for that in heaven, for such you have received on earth. Instead, invite the needy, the lame, the invalids, people, who are poor in every respect, who will not be able to return it to you, that way, you will receive your reward in heaven. In the same way, lend your money to those who will not be able to pay it back to you, thus you will be profiteering for heaven. But if you lend your money to those who will be able to return it to you together with interest, your reward is gone. If you give alms, do so in quiet, and your right hand shall not know what your left hand is doing. And your Father in heaven, who sees in secret, will bless you therefore and reward you in heaven!”
104,10. I think, that after looking at these texts, one can grasp it almost with both hands, who is called a ‘neighbor’ or ‘brother’ in the eyes of the Lord. And so, we will take a look, what significance is behind all this.
104,11. Looking from the Lord’s perspective, we can only see, that everywhere the poor are standing opposed to the wealthy. What is the conclusion? It means nothing else than that the poor are the actual neighbors of the wealthy, as described by the Lord, and not the rich to the rich, or the poor to the poor. The rich among themselves can only look at each other as neighbors, if they join hands to carry out good, and God pleasing purposes. And the poor can likewise only be neighbors to each other, when they also, if possible, unite in a brotherly way, in patience and in their love for the Lord and among themselves.
104,12. The main purpose of brotherly love remains therefore always between the wealthy and the poor, and between the strong and the weak, and it stands in an equal relation as it is between parents and children.
104,13. But why should the poor towards the wealthy, the weak towards the strong, as well as the children towards the parents be considered and treated as the closest neighbors? For no other reason than, that the Lord, as being the closest neighbor of every human being, prefers, according to His own saying, to present Himself thru the poor, the weak and the children of this world. For He Himself says… “Whatever you do to the poor, you have done unto Me!” – Even though you won’t have Me among you personally, you will still always have the poor, as My perfect representatives, among you. (This is what the Lord wanted to convey)
104,14. The Lord also says the same about a child… “Whoever receives such a child in My Name, receives Me.”
104,15. From all of this, we can clearly see, that men should consider themselves more or less as ‘neighbors’, depending on how much they are imbued with the spirit of the Lord. The Lord doesn’t bestow His Spirit on the rich of the world, but always only on the poor, weak and worldly under-aged. The poor person is already much more imbued with the Spirit of the Lord, because he is a poor one, for the poverty is a major part of the Lord’s Spirit.
104,16. Whoever is poor, resembles the Lord in his poverty, all the while the rich does not resemble Him. The Lord does not know them, but He knows the poor. Therefore, the rich shall consider the poor as their neighbors, and the rich will have to come to the poor, if they want to come closer to the Lord. For the wealthy can in no way consider themselves as brothers of the Lord. The Lord Himself has shown during the narrative of the rich wastrel, how infinite the chasm between Himself and the rich one is.
104,17. In the same way, the Lord made it clear in the story of the rich young ruler, who first should be his neighbors, before he might again come to the Lord and follow Him. And the Lord illustrates everywhere the poor, as well as the children as those, being closest to Him or also as His literal representatives. The wealthy shall love them as they love themselves, but not necessarily those equal to them. For this reason the Lord spoke that this commandment of brotherly love is equal to the first commandment, whereby He didn’t want to convey anything else than… Whatever you do to the poor, you do to Me!
104,18. And that the rich should not see each other as neighbors, is visible therein, where the Lord says, that the rich should not invite the rich and should not lend their money to the rich, as well as out of this, that the Lord didn’t command the rich young ruler to give his goods to the rich, but spread it among the poor.
104,19. But if a rich man wants to say… My closest ones are my own children, there I will say… Certainly not! For the Lord has only taken up a poor child, that was begging by the wayside, and He said… Whoever receives such a child in My Name, receives Me! The Lord never had anything to do with the children of the rich.
104,20. For this reason, the rich commits a great sin against brotherly love, when he only cares fearfully for his own children. The rich cares best for his children when he provides them with an upbringing, that is pleasing to the Lord, and does not save his wealth for his own children, but instead shares it for the most part with the poor. If he does this, the Lord will grasp his children and lead them on the best path. If he doesn’t do that, then the Lord will turn His Countenance away from them and withdraw His Hands, and He will give them, already in their most tender youth, over into the hands of the world, which means, into the hands of the devil, so they may become worldly children, worldly men, which means as much as becoming devils themselves.
104,21. If you knew, how all the capital stocks and especially the entails *) are most frightfully cursed by the Lord into the lowest third level of hell, you would for sure be perplexed, out of shock and fear, and immediately become rigid like a diamond!
*(families) entails = Family assets, that are to be preserved forever by a foundation
104,22. And therefore should all the rich, wherever they may be, take this to heart as much as possible, and turn their hearts away from their riches, and do with the riches as much good as they possibly can, if they want to escape the eternal smoke chamber. For in the beyond, a twofold smoke kitchen exists, a long one in gloomy places, from where only unfathomable narrowed pathes depart, on which the wanderer will not feel much better than the camels, standing in front of a needle eye. However, there exists also an eternal smoke kitchen, out of which, at least to my knowledge, no paths depart. – This is for the rich, that they may take it to heart, as well as for anyone who possesses still enough to be able to do something for the poor. From this it becomes visible wherein the true brotherly love consists. In the same way it is taught here in the sun and also continually practiced.