|Explanation of the 11th Commandment… ‘The Love unto God’|
Explanation of the 11th Commandment… ‘The Love unto God’
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, 67-102).
The Guidance through the ‘Children’s Kingdom’ takes place by the Apostle of Love, John.
1. We are already in this hall, and here in the middle of it, we also see a round tablet on a large, white, shiny pillar. It shines like the sun, and in its center is written in ruby-red writing:
2. You shall love God your Lord above all, with all your mind and with all your life forces bestowed upon you by God.
3. In addition to this meaning-laden, beautiful solar tablet, we see already grown children, more than the usual amount of the other halls, who, as you may notice, soon look at the table, then talk with their teachers again, and then become absorbed in themselves, their hands crosswise over their chests, standing like statues. The whole scene implies that this is something extraordinarily important.
4. Some may perhaps ask and say: Such would probably be expected. But if one looks at the matter in the correct light, then this commandment written on the solar tablet will say nothing other than what all the previous commandments have basically said together. Why, then, does this tablet here have to shine, while all the preceding ten tablets were simply white and, as usual, inscribed with a dark substance? – This remark is not without content. Nevertheless, it loses its value here, just as all other doctrines and claims against a single word from the mouth of the Lord must necessarily lose their appearance.
5. It is the same situation as is authenticated every single day in the world in the great nature. Suppose how many thousands upon thousands of smaller and sometimes stronger and slightly larger lights shine down from the high heavens to the dark earth every night. The moon itself is often active throughout the night. In addition to these beautiful lights, at night, people on Earth light almost as many artificial lights.
6. With this abundance of lights upon lights, one would think that at nighttime on earth, it would be impossible to bear it all. But experience has always shown that on the earth, after each sunset, it becomes darker as the sun sinks below the horizon, despite the ever-increasing number of lights in the sky.
7. Who can say these lights are not gorgeous? Yes, a mediocre admirer of the wonders of God must, at the sight of the starry sky at night, beat on his breast and say: O Lord, I am not worthy to walk in this, Your sanctuary, in this infinite temple of Your omnipotence! Yes indeed, one can rightfully exclaim every night: O Lord! Whoever looks at Your works experiences a vain desire for them!
8. Why then a vain one? Because every human being has reason enough for himself, out of sheer pleasure and bliss, to be piously vain because He who created such marvels, is his Father!! Thus, everyone has, as it were, a sacred right to rejoice when he looks at the great wonders of his Almighty Father during a night. And indeed, the flame of a lamp and that of the stove are no less a miracle of the almighty Father than the glorious radiance of the countless stars of the heavens!
9. And look now, all of this marvelous admirable splendor likens to the Old Testament in all its parts.
10. We see a barely countable amount of larger and smaller lights in this old nocturnal sky. They radiate splendidly, and whoever looks at them is always filled with a secret, holy reverence. Why? Because his spirit suspects great things behind these lights. But they are still too far away from him. He can look and grab and feel, but the little lights with their great content do not want to move closer to his inquiring spirit.
11. But who are these heavenly lights in the old heaven of the spirit?
12. See, they are all the patriarchs, fathers, prophets, teachers, and leaders of the people who are known to you by the Spirit of God. – But on earth there are also a lot of artificial lights, who are they supposed to be in the Old Testament? These are the worthy people who faithfully lived according to the words that came from the God-saturated men, who throughout their lives enlightened and refreshed their neighbors.
13. So we have this wonderful night scene in front of us. It is true that the nocturnal local storms occasionally obscure the rays of the sky, with clouds drifting rapidly away. But the same storm that once brought a fiery cloud over the glorious star-spangled sky drives this cloud away over the horizon, and after him the firmament becomes purer than it was before. Everything becomes fearful at such a short-lasting storm and wishes again for the quiet, glorious night, illuminated by so many thousands of lights. But a naturalist speaks: Such storms are nothing but ordinary harbingers of the day, so one should not be afraid.
14. That is indeed true. For where large forces are set in motion, one can rightly conclude and say: Here an even greater, yes even the greatest primordial force cannot be far away, for these lesser winds are nothing but side streams of a not-so-distant great hurricane. So our naturalist is right and we are still refreshed by the wonderful splendor of the miracle night.
15. Like lovers we swarm around under the many windows of the big, magnificent house, and look with imaginative and longing chests up to the light-filled openings of the house, dimly lit by a night lamp, behind which we sense the object of our love.
16. Many fantasies, a thousand content-heavy thoughts twitch like shooting stars over our love-heaven, but no such fleeting ephemeral light will suffice to satisfy the thirst of our love.
17. It is the same for the people in the old night sky of the spirit. But what happens? Through the rising of the sun the horizon begins to redden. It gets brighter and brighter over the horizon. One more glimpse of the once so beautiful sky, and what do you see? – Nothing but the disappearance of one star after the other.
18. The sun, the glorious one, rises with its primeval daylight, and no star in the sky is visible anymore, for the one sun has enlightened every heavenly atom with its singular light, something which at night all those innumerable stars together could not manage to do.
19. For the tarrying lover, who had raved in vain all through the night, one window of the for him very meaningful house opens, and from this one window the longed-for object of his heart greets him, and tells him with a benevolent glance more than all his innumerable fantasies and thoughts during the night!
20. Thus we see every day in the great nature, a scene that corresponds perfectly to our spirituality.
21. The moon, like Moses, we see with diminishing and pale light dipping behind the evening mountains, when the mighty sun rises in the morning over the horizon. Whatever had been shrouded in the night in the most mysterious darkness, is now brightly lit before everyone’s eyes!
22. All this is the effect of the sun. And in the spiritual heaven, it is all the effect of the One Lord, the One Jesus, who is the only One God of heaven and of all worlds!
23. What He Himself is in Himself as the Divine sun of all suns, that is also every single word spoken out of His mouth against all countless words from the mouths of enthusiastic patriarchs, fathers and prophets. Countless exhortations, laws and regulations we see in the course of the Old Testament. These are stars and also artificial lights of the night. But then the Lord comes, speaks only one word – and this word outweighs the whole Old Testament.
24. And, for that very reason, this first word appears here in this eleventh hall as a self-luminous sun, whose light illuminates innumerable stars, but it is never necessary for it to make use of the counter-reflection of the stars. For it is the primeval light from which all the countless stars have taken their partial light.
25. And so it will certainly be understandable here, too, why the former ten erected tablets are only white, that is with a dull shimmer, whereas here we see the primordial sunlight, which requires no pre-light and no post-light, but it is all light in itself.
26. Whoever takes this to heart to a certain extent will fully understand why the Lord has said, “In this commandment of love, Moses and all the prophets are contained.” It is certainly said as much as one would of course like to say: In the daylight, therefore, one no longer sees the stars and no longer needs their light, because all their light gets completely overpowered by the single light of the sun. But how the full truth presents itself palpably through all this, you will see soon.
Chapter 99 – The Love of God as the primordial Material of all Creatures
1. The love of God is the primordial substance of all creatures, for without it nothing could ever have been created. This love corresponds to the all-enlivening and generating warmth, and only through this warmth do you see the earth become green beneath your feet.
2. Through heat, the rigid tree becomes leafy, flowering, and the warmth in its essence is what ripens the fruit on the tree. There is not a single creature or thing on the earth’s surface which could have its origin in the total lack of heat.
3. It will be said and argued that ice surely lacks all warmth, and especially the polar ice. With that, the heat will not be able to do much, because at near forty degrees below zero, one would like to know the measuring instrument that could detect some heat there. But I say nothing else than that the scholars of this earth have not yet invented an instrument with which they are able to discern the actual heat from the actual cold matter and precisely determine it. With us, who are in the inner pure knowledge, a completely different measure is introduced and in use.
4. The scientists of the earth begin with the measurement of cold, where water freezes. If at freezing point the actual cold begins, then I would like to know the reason, according to which laws or in which way cold then can increase? Why is a temperature of about four to five degrees below the so-called ice-point still tolerably bearable? But when the thermometer has dropped to eighteen degrees below, everyone will feel the cold very painfully. Can one not, with full rights, say here: Eighteen degrees of cold are therefore more sensitive than four degrees, because at four degrees, apparently more heat than at eighteen degrees prevails. Can one now accept eighteen degrees as complete coldness? Oh no, because you’ve already experienced thirty degrees of coldness. This was even more painful than the eighteen-degree one. Why? Because it contained far less heat than eighteen degrees. But forty degrees will be even more painful than thirty. But is it therefore justified to declare the forty degrees as completely void of heat?
5. But I want to tell you that these are nothing but transitions from heat to cold, and vice versa. Therefore one can accept this much more correct scale:
6. Every thing, every body that can still be heated, cannot be called completely cold, for the amount of heat it has within itself corresponds to its size and density. A lump of ice from the highest north can be melted by the fire, and the water brought to boiling point. If this ice had no inherent heat, it could never be heated.
7. Cold is therefore the property of a being in which there is no longer any warming capacity. Thus, one can justifiably attribute the formation of ice on the North Pole solely to the reaction of heat, where it is threatened by the cold, seizing, contracting and solidifying its bodies so that they can resist the actual cold.
8. Warmth is therefore equal to love, but the real cold is like the real hellish lovelessness. Wherever it wants to appear ruling, the all-enlivening and sustaining love arms itself against it, and the real cold, which kills everything, cannot achieve any victory against the armed love.
9. Therefore, what does “love God above everything” mean? Of course, it cannot possibly mean something other than:
10. Combine your God-given warmth of life with the original creative and preserving warmth of your Creator, and you will never lose your life.
11. But if you want to voluntarily separate your love or your warmth of life from the Divine primordial warmth of life, and want to exist as an independently ruling being, your warmth will have no more sustenance.
12. You will thereby move into an ever greater degree of cold. And the deeper you go down into the ever more powerful, colder degrees, the harder it will be to warm you up again. But if you have gone into the perfect cold, then you have fallen completely prey to Satan, where you are so cold that no more warming is possible!
13. What would then happen to you, no angel of heaven would know what to tell you.
14. In God, of course, are infinite depths. But who will be able to fathom these and keep his life?
15. I think that from this short discussion, one can already quite clearly begin to form an idea of why this commandment, this one word of the Lord, is the epitome, indeed a sun of all suns and a word of all words. We want to talk more about it shortly.
Chapter 100 – What does it mean to love God above all else?
1. I see one who comes and speaks: It would be all right, but how should one realize this one Divine word on God Himself? How could one truly love God, and above all else? Should one be so in love with God like a young bridegroom would be with his beautiful and rich bride? Or should one be in love with God like a mathematician with a mathematical calculation or an astronomer with his stars? Or should one be in love like a speculator with his commodity, or a capitalist with his money, or a sovereign one with his dominions, or even like a ruling monarch with his throne? These are the only possible standards of serious human love, for the children’s love for their parents cannot be properly established as a serious measure of love, as the example teaches that children can leave their parents to either build a good marriage or to gain much money or to take a high honorary position. With all this, the love of the children for their parents steps down and must necessarily take on a more powerful position. Therefore, only the most powerful standards of human love are given here, and then the question is, by which one should one actually measure the love of God?
2. But if now somebody comes and says: With this or that one, I say: friend! That cannot be.
3. It is true that the most powerful measures of love I quoted are probably the only ones according to which man’s greatest power of love can be measured; but it says that one should love God above all, which means as much as: more than anything in the world.
4. So, how does one begin to raise the love to such a potency of which no human spirit can form any measurable or comparable concept? One will say, for example, that one should love God even more than his own life. Here I say in objection: With the love of one’s own life, the highest love for God holds out even less of a comparison than with the love of the children for their parents. Because it is already well known that the children do not risk their lives out of love for their parents; on the contrary, they expect the parents to fight for them to the death.
5. The self-love of children is usually far more powerful than their love towards their parents. But we see, on the other hand, that the children of men often put their lives on the line for the sake of other benefits.One is sailing across the ocean on stormy nights, another is facing the line of fire of the enemys army, and a third often goes to the unstable abysses of the earth to fetch metallic treasures. And so we see that these external worldly-earnest standards of human love are certainly stronger and have a more general applicability than children’s love for their parents and the love of their own lives.
6. But of what use are all these standards, if far above them, the love for God should stand on such a level, against which all other love measures should sink back into pure nothingness? See, my dear friends and brothers, our objector has attacked us sharply, and we will have to stand up with much vigor in order to win against the opponent’s overweight.
7. But I am just seeing another very serious-looking opponent. This one is sure of his victory and says: Oh, we will deal with this objector soon, because the Lord has even given us the explicit standard of how to love God. Therefore, I need say nothing other than what the Lord Himself has said, namely, “He who keeps my commandments, it is he who loves Me.” – This is the actual measure of how to love God.
8. If the objector has enough sharp and strong teeth, he should still try to set up some other unbeatable measure. Good, I say, the objector is still around and makes an effort to bite this objection a bit. So we want to listen to him and see what he’s going to say. He speaks:
9. Good, my dear, friendly opponent! In the presentation of your objection you have shown to me, according to your measure of the highest love of God, nothing other than that you have a fairly good memory by quoting so many texts from the Holy Scriptures. But see, whoever wants to receive life from all the texts not only has to know them but should also be able to vividly perceive their meaning.
10. What would you say, if I spoke to you from the mouth of the Lord Himself, not just one, but several objections, according to which the Lord Himself presents the love from the fulfillment of the law as insufficient? Although you make a face now, as if you want to say: Such texts should probably be sparsely scattered in the Scripture. But I say to you: Dear friend, not at all. Just listen to me, I will immediately show you half a dozen, if you’d like to see.
11. Are you aware of the Lord’s talk with the rich youth? Does he not ask: “Master, what shall I do to achieve eternal life?” What does the Lord answer with? You speak triumphantly: The Lord says, “Keep the commandments and love God, and you will live!” Good, I say, but what does the youth say? He says, “Master, I have kept them since my childhood.”
12. That’s all right. But why, I ask, did the boy give this answer to the Lord? He wanted to tell him this: Although I have kept them all since my childhood, I still feel nothing of the wonderful eternal life in Me.
13. Why does the Lord then declare to the youth that the keeping of the commandments for the attainment of eternal life is insufficient, and also makes a very tremendous addition, saying, “So sell all your goods, distribute them among the poor, and follow Me!
14. Question, if the Lord makes such an addition, is the observation of the laws then the highest love for God? See, there’s a catch, but let’s move on!
15. What does the Lord say to His apostles and disciples when He introduces and preaches to them the duties to be fulfilled? He speaks nothing but the simple, very meaningful words: “When you have done all things, confess that you are lazy and useless servants.
16. I ask you now: does the Lord here declare the obedience to the commandments as sufficient, while He evidently declares that every man who completely fulfills the law should consider himself completely useless? See, there is already a second, even greater catch. But let us continue!
17. Do you know the parable of the Pharisee and tax collector in the temple? The Pharisee joyfully gives himself the faithful testimony before the sanctuary, that he, unlike many others, has fully fulfilled the law of Moses in all its aspects. The poor publican in a remote corner of the temple, in his immensely humble position, faithfully shows to every observer that he did not manage to fulfill the conditions of the Mosaic Law, for he dares not even to look up to the sanctuary of God due to his many sins, but confesses even his worthlessness before God and pleads for mercy and grace.
18. Surely I would like to know about you, my dear literal friend, why, if the law is sufficient, the Lord lets the Pharisee, who strictly observes the whole law, leave the temple unjustified, all the while letting the poor, sinful publican leave the temple justified?
19. See, if you look at this in the right light, it seems as if the Lord Himself has created a third great catch with the strict observance of the law. You now shrug and do not know what you should make of it. Do not worry about it, it gets even better! So let us continue.
20. What would you say, if I would quote to you from the Scriptures, and indeed from the mouth of the Lord Himself, a text, according to which He indirectly invalidates the whole law and sets a completely different aid, through which He alone guarantees the acquisition of eternal life?
21. You speak now: Good friend, I also want to hear this text. You shall have it soon, my dear friend! What does the Lord say when He found a child by the wayside, picked him up, pressed him to His heart and cuddled him? He says: “If you do not become like this child, you will not enter the kingdom of heaven!”
22. Question: Did this child, who had barely spoken a few words, ever study the laws of Moses and then strictly arrange his life accordingly? There is no person in the world so stupid who could say that. Ask therefore: How could the Lord here designate a child who had never dealt with the law of Moses before as the supreme motive for the gaining of eternal life? Friend, I’ll say nothing more than this: try to raise an objection against this. You are silent. So I see that with your lineup you have already retreated quite far into the background with this fourth catch.
Chapter 101 – What does the Love for God consist of?
1. You have seen in these four points that the Lord, on the one hand, does not present the sole obedience to the law as sufficient for the attainment of actual eternal life, and, in the fourth point, even indirectly abolishes it.
2. But what would you say, if I would cite a few points where the Lord even spoke rebukingly about the observance of the law? You say here: That cannot be possible! For that, I can offer you not just one, but, if you wish, several examples. Hear!
3. Anyone who has studied the Mosaic Law only to some degree must know how much Moses commanded hospitality to the Jewish people. Those who turned against hospitality were declared worthy of punishment before God and before men. The law of hospitality was all the more intensified for the Jewish people who were very prone to greed, in order to protect this people from self-love and greed, and to lead them to charity.
4. The law, therefore, was to receive and serve a foreign guest with all attentiveness, especially if he belonged to the Jewish nation; and this law was from God; for God, not Moses, was the Lawgiver.
5. But when the very same Lord, who had once given the laws through Moses, comes to Bethania into the house of Lazarus, Martha is there ,law-abidingly, and offers all her strength to serve this most worthy guest with due respect. Mary, her sister, forgets about the law out of sheer joy for the exalted guest, sits down idly at His feet and listens with the utmost attention to the stories and parables of the Lord. Martha, somewhat upset about her sisters inaction and obliviosness of the law on this occasion, turns herself eagerly to the Lord and says, “Lord! I have so much to do, would you bid my sister to help me a little! “Or, to be more clearl, Master, You, the Founder of the Mosaic Law, do remind my sister to be obedient.
6. What is the Lord talking about here? “Martha, Martha!” He says, “you’re worried about worldliness! Mary has chosen the better part, which will never be taken from her.
7. Tell me now, my dear friend, whether this is not an obvious censure of the Lord against the zealous and exact observance of the law, and, on the contrary, an extraordinary commendation of the person who, to a certain extent, does not care about the whole law, but rather speaks through her actions (Maria):
8. Lord, when I have You, the whole world is not worth anything to me! Does the Lord not again show that the observance of the law alone does not give anyone the better, and especially not the best part, which would never be taken from him? See, that is a fifth catch. But let us move on!
9. What does the Lord Himself say to Moses, in the third commandment, “Thou shalt sanctify the Sabbath”? Question, what does the Lord Himself do in the face of His literal fulfillers of the law? See, He goes forth and desecrates the Sabbath Himself, apparently according to the literal sense of the law, and even allows His disciples to reap ears on a sabbath day and to satiate themselves with the grains. How do you like this observance of the law of Moses, where the Lord Himself, as it were, does not only desecrate the whole Sabbath for Himself, but to the greatest annoyance of the literal law-enforcers? You will say that the Lord could do that, because He is also a Lord of the Sabbath.
10. Good, but I ask: Did the angry Pharisees know that the carpenter’s son was Lord of the Sabbath? – You think they should have recognized His miracles. But then I say: marvels were not enough for these people to discern the perfect divinity in Christ, for all the prophets worked miracles at all times, the true ones as well as sometimes the false ones. One can therefore not assume that the miracles of Christ should have convinced the Pharisees of His Divinity and glory.
11. But all the prophets, except for Him, sanctified the Sabbath. He alone overthrew it. Would that not have been a nuisance to the literal law-abiders? Certainly, and yet the Lord did not stop with His activity.
12. But what does it mean? Nothing other than that the Lord sets the observance of the law at the very bottom. Why? A little parable out of your own sphere, like of the sphere of every man who has ever lived in the world, will bring you the answer:
13. A father has two children. He has announced his will as law to these children. He showed them a field and vineyard and said, “You have become strong, and so I demand of you that you diligently work for me in the vineyard and the field. From your work I will know which of you loves me the most.” Well, that is the law, according to which, of course, to the son who loves the Father most, would be given more glory.
14. But what are the two sons doing? The one takes the spade and persistently tills the earth all day long and tills the field and the vineyard. The other one is working at his leisure, as one would say. Why? He says: When I am in the field or in the vineyard, I must always bid my dear father farewell, besides, I am not as glory-hungry as my brother. When I have my dear father, who is everything in my heart, when I can be around him, I do not ask for much or for one or the other allotment of glory.
15. The father also says to his second son from time to time: but see how your brother works diligently and seeks to earn my love. But the son says, O dear father! When I am in the field, I am far from you, and my heart does not give me rest, but always speaks aloud to me: Love does not live in the hand, but in the heart, therefore it does not want to be earned with the hand, but the heart. Father, give my brother, who works so diligently, the field and the vineyard. I am sufficiently provided for by you, if you will only allow me to love you to my heart’s content at all times, as I want and must love you, because you are my father, my all.
16. What will the Father then say, and that from the innermost depth of his heart? Certainly nothing other than:
17. Yes, my dearest son, you have revealed your heart to me; the law is just a test. But my son, love, is not in the law, for everyone who keeps the law alone keeps it out of self-love in order to earn my love and glory with his energy. But the one who keeps the law is still far from My love, because his love is not attached to Me, but to the reward.
18. But you have turned back, you may not disdain the law, because your father gave it, but you have risen above the law, and your love has led you back to your father. So then your brother should receive the field and the vineyard and enter into my glory; but you, my dearest son, shall have what you have sought, the Father Himself and all His love!
19. I think, my dear friend, it will be obvious from this parable what is better, that dry abiding of the law, or to pass it over and embrace my love.
20. If all is not completely clear to you yet, I ask you: if you had the opportunity to choose a bride out of two virgins, of whom you would be convinced that both love you, but you are not yet completely sure which one loves you the most. Would you not very much wish to find out who does love you the most, to choose the one who loves you most? You say: That’s very clear, but how do I find out? That we’ll come to know shortly.
21. See, you come to the first one. She is busy and active. Out of love for you, she does not mind all the hard work she does for you, because she makes shirts, socks, nightgowns, and more such clothing for you. She has so much to do, that not seldom, because of all the work, she is hardly aware of you when you come to her. See, that’s the first one. – The second one works very casually. She also does things for you, but her heart is too busy with you to give her attention to the work. If you visit her, and she sees you coming from far away, there is no talk of working, because then she knows nothing higher, nothing more commendable than you alone! You alone are her all in all, for you she would give the entire world! Tell me, which of the two will you choose?
22. You say: Dear friend! The second one is dearer to me, because why would I care about a few shirts and stockings? Obviously it can be seen here that the first one seeks to earn me only by forcing me to acknowledge her merit. The other, however, seeks to love me. She is beyond merit and knows nothing higher than me and my love. I would take the second one for my wife.
23. Well, I tell you, my dear friend, do you not see clearly the nature of Martha and Mary here? Do you see what the Lord is saying to the law-abiding Martha and what to the idle Mary?
24. But from this you can also see what the Lord demands of every human being beyond the law, and at the same time tangibly reveals what mans love for God consists of. For just that very reason the Lord even curses, upset in his heart, the literal observer of the law (the Pharisees and the scribes), praises the sinful publican, and makes the kingdom of heaven more accessible to the thieves, whores, and adulterers than the dry slaves of the letter
25. Therefore I ask the objector now with the fullest right once again, according to which measure one should love God above everything? If I have the measure, then I have everything, but if I do not have the measure, then I love as someone who does not know what love is. So again the question:
26. How should one love God above all else? – And I, John, say: To love God above all means:
27. To love God beyond all law! – How to do this shall be made clear shortly.
Chapter 102 – How to love God above all else
1. But in order to know and understand thoroughly how to love God beyond the law, one must know that the law in and of itself is nothing but the dry way to the true love of God.
2. He who begins to love God in his heart, has already traveled the way; but whoever loves God only through the obedience of the law, is still a traveler with his love on the way, where no fruit grows and not infrequently robbers and thieves of the wanderer wait.
3. But whoever loves God purely, loves Him above all else! For to love God above all means to love God beyond all law. Whoever is out on the way, must go on, step by step, in order to reach, in the most painstaking manner, the goal set for him. But he who loves God fully, skips the whole way, that is, the whole law, and he loves God above all else.
4. One could probably say here: That sounds odd, for according to our concepts “to love God above all” means to love God more than everything in the world. – Good, I say, and I ask at once: What measure does man have to measure such a love? The Objector has very clearly differentiated all these measures for the highest possible love of man upon earth, and has also shown that man does hereby indeed not have a measure for the above-all-love for God.
5. But I say: Is not everything explained by the given law, how man has to behave in his desire for worldly things? All things are therefore represented in the law, and besides that, for the love of man, the just limitation is given, according to which every man has to behave towards worldly things.
6. But if somebody loves God beyond the law, he certainly loves him beyond all worldly things, because, as I have just said, the use of worldly things and the attitude towards them, according to the Divine order, are represented by the law. A short addendum in a comparative position will make the whole thing as clear as daylight.
7. The Lord speaks to the rich youth: “Sell everything, distribute it among the poor, and follow Me!” – What does that mean? In other words, if you, young man, have observed the law, then rise above it, return all laws and all things to the world, and you stay with Me, then you have the life!
8. Who will now not know what it means to love God beyond the law?
9. The Lord continues to speak to the disciples: “If you do not become like little children, you will not enter the kingdom of God.” What does that mean? Nothing other than this:
10. If you are not like this little child, not caring about anything in the world, neither the law nor the things of the world, coming to Me and taking hold of Me like this child with all love, you will not enter into the kingdom of God! Why not? Because the Lord Himself speaks again: “I am the way, the truth, and the life!” So whoever comes to Me, who is completely one with the Father, must enter through Me into the stable or the kingdom of God.
11. As long as one does not embrace the Lord Himself, he cannot come to Him, even if he had, like a rock, observed a thousand laws without fail. For whoever is still on the way is not yet with the Lord, but whoever is with the Lord, what does he still have to do with the way?
12. But here among you there are fools, many hundreds of thousands, who hold the way much higher than the Lord. And when they are already with the Lord, they turn back and move away from Him once more, to be on the wretched way! Such people enjoy subjection, slavery, and the hard yoke more than the Lord, who makes every man free. His yoke is exceedingly light and His burden is gentle. Light is the yoke, so that in the course of your life, your love for the Lord will not press your neck, and the burden will be gentle, which is the sole law of love! – Next we will look at an example.
13. The just Pharisee praises himself by the wayside; but the tax collector finds the whole way quite difficult. For he will never be able to oversee his goal. He therefore bows down deeply before the Lord in his heart, realizes his weakness and inability to walk the path. But he embraces God the Lord with his heart and thereby makes a great leap over the whole arduous way and thereby reaches his goal!
14. Who will not reach out with his hands and realize what “to love the Lord above all things” means? – So let’s move on. The Martha is on the way, the Maria at the goal! One hardly needs to say more about it, for it is obvious and clear here what “loving the Lord above all things” means.
15. But if we want to make the matter clearer, let us look at the scene where the Lord asks Peter three times if he loves Him? – Why does He ask him three times? For the Lord knew anyway that Peter loved Him, and He also knew that Peter would answer all three questions with the same heart and the same mouth. The Lord knew that. It is not for this reason that He asked Peter this question, but that Peter should confess that he is free and loves the Lord beyond all law. And so the first question means: “Peter, do you love Me” – Peter, did you find Me on the way? – Peter affirms this, and the Lord speaks: “Feed my sheep”! that means: Teach also the brothers to find Me! – The second question: Peter, do you love Me? That means: Peter, are you with Me, are you at the door? – Peter affirms this, and the Lord says, “So feed My sheep!” Or: So bring the brethren to be with Me at the door to life! And for the third time the Lord asks Peter: “Do you love Me?” That means as much as: Peter, are you beyond all law? Are you in Me like I am in you? Peter apprehensively affirms this, and the Lord speaks again: “So feed My sheep and follow Me!” That means as much as: So you may also bring the brothers, so that they are in Me and live in My order and love, just like you.
16. For following the Lord means living in the love of the Lord. I think to say more about what “to love God above all things” means, would be superfluous. And since we now know this and have recognized the Light of lights, we will immediately go to the twelfth and last hall.
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=> Die Geistige Sonne online lesen
=> Falsche & Rechte Wohltätigkeit
=> Diese Meine Feinde & Wo sind…
=> Der Philosoph & Die Betschwester
=> Verirrungen der Religionen verstehen
=> Die Auferstehung des Fleisches
=> Seelenentwicklung nach dem Tod
=> Das Himmelreich in uns
=> Geheimnis der Selbstgestaltung
=> Wacht auf! Jesus ist die Zeit
=> Read the Spiritual Sun online
=> Right & Wrong Form of Charity
=> Those Enemies of Mine & Where…
=> The Philosopher & The Fanatic
=> Understand the Errors of Religions
=> The Resurrection of the Flesh
=> Soul Development after Death
=> The Kingdom of Heaven in us
=> Secret of Self-Development
=> Wake up! The Time is now
|The Outer Darkness… Where there is wailing and gnashing of Teeth|
The Outer Darkness… Where there is wailing and gnashing of Teeth
Spiritual Sun Volume 1 – Chapter 31 & 32
31,1. Look there, rather far away from us, where the soft reddish grey light can be seen, is a company of about thirty people of both genders. Let us go there with renewed courage, then we will soon catch up with them. Well, can you discern something? You say: O yes, it looks like a motley riff-raff; it seems as if the company is engaged in physical strife. I tell you: you have not seen wrongly, but this is just an apparent reality. A spiritual dispute will look, at any distance, as if it is a physical fight. Let us go a bit closer still, then the situation will take on quite a different look. See, the closer we get to the company, the quieter their hands become; but instead, we begin to hear from all sides a kind of gnashing, like with a grain mill on earth. Now and then you also hear a voice, not unlike weeping.
31,2. You say: It seems as if what the Master had told the children of the light is being fulfilled here, regarding those who would be pushed out into utter darkness: there will be weeping and gnashing of teeth! Yes, yes, best friends, that is also meant by this and has the same meaning. What is meant spiritually with the weeping and gnashing of teeth and with being pushed out into the outer darkness, you will experience with your own ears and eyes. Only a few more steps, and look, we are where we want to be.
31,3. What do you see here? You say: This scene does not look that bad; despite the very much emaciated faces, to which we are already accustomed, the company seemed to be quite tolerable. They stand around a speaker, who is just getting ready to give a speech.
31,4. Dear friends, you are right. Exactly for this speech have I brought you here. Yet, you say: Since this whole kingdom of the night seems to be an endless plain of sand and there is nowhere a stage to be found, we would like to know how it will be possible for this speaker to elevate himself a bit above his audience. It is good of you to ask this, for the most insignificant things here have the most important meaning. This speaker has made a little heap from sand and compressed it a bit, but just like the composition of his podium, so will be his speech. As long as the speaker stays calm on top of his sand podium, it will carry him. If he should search for more support, the sand heap will collapse, and he will come off his height to the same level as his audience. He has now indicated that he is going to speak; we will listen to him in secret.
31,5. Look, he begins; listen then. “Esteemed friends and ladies, I have heard from each of you personally how you, everyone on his own terrain, have lived and acted as completely righteous and honest citizens on earth. (Agreement from all sides). As ‘good Christians’ you all were, to the correct measure, benefactors for the suffering mankind. At all disasters, your names were listed among the greatest donors with big letters in all newspapers. It also was nothing more than right, for even the blind and the deaf should understand that regarding support, nothing exists that is more laudable and praiseworthy than the acknowledgment of those people who always practiced charity. Firstly, poor mankind knows by such public notice to whom they should turn themselves at times of distress, and secondly are others clearly being encouraged to join the pleasant, humanitarian circles of the known big benefactors of mankind (Loud approval from all sides).
31,6. Yes, you were always present at the foundation of charity institutions and I can say with deep emotion in my heart that you were, in the true sense of the word, true, noble and honorable citizens of the world (Exceptional approval from all sides and one can hear the audience say with emotion: Glorious, Godly speaker, Godly man!).
31,7. You have always supported the arts and the sciences, you faithfully served the state as exemplary citizens; yes, man can say that you have lived completely according to the character of the gospel, for you have, as all would know, always given unto God what is God’s and to Caesar what is Caesar’s. Honor and lust for praise were never the motivation for your noble deeds, but the absolute necessity was always the incentive for all the great and beautiful things you brought about. (Again, the special approval mixed with tears, sighing and weeping!) As such were your lives inscrutable, like the sun in the clearest heaven, esteemed listeners, as it were on the earth upon which we lived; for here is nothing to be seen of a sun. But, esteemed listeners, allow me to pose a very important question:
31,8. What is now your reward for such excellent and honorable deeds? Where is the highly-praised heaven which was promised to those who made themselves true and exemplary Christians? (Great concurrence from all sides and many voices add plaintively: Yes, where is the deceptive heaven for which we offered so many sacrifices to gain it!)
31,9. Esteemed listeners, this sandy ground here, this more than ‘Egyptian darkness’ and our meager ‘mossy food’ is the reward and the heaven which was so extremely magnificently painted to us by the priests! (Again, great concurrence)
31,10. Where is the righteous God for whom you have done so many noble deeds? For it is indeed written in the gospel: what you have done unto the poor, you have done unto Me and you will be richly rewarded in heaven for it. Furthermore is written: with the measure you measure, you will be measured with in abundance as well. Now, honored listeners, you have done it all; you have supported thousands of the poor and were always particularly righteous regarding measure and weight.
31,11. But where is now the treasure in heaven and where the richly returned measure of all charitable deeds, which you have done as true Christians? (Another: Yes, where is it all? Sounds)
31,12. Here we have it: The heavenly treasure is this darkness and the highly-lauded reward which would have been showered upon us in the heavens consists of the scarce moss which is eaten on earth by the Eland in stooping fashion, yet we must satisfy ourselves with it as the highly lauded heavenly reward.
31,13. How often have we upon earth, at various occasions, stroke up the ‘Te Deum laudamus’ [composition by Antoine Charpenter (1690)] and the priests have loudly called out: There, in the radiating kingdom of the heavens, you will, once again, strike up the great and eternal ‘Te Deum laudamus’. Honored listeners, allow me to ask a question at this point, it goes as follows:
31,14. How is it now with you in this beautiful heavenly realm and with this so highly lauded ‘Te Deum laudamus’? You pull up your shoulders; truly, I would not only want to protest with my shoulders alone but with my whole body, if I did not have to fear that my tottering podium would let me fall from my high position. I think, without wanting to violate anyone’s possibly good opinion, that our voices would barely be able to produce a bearable sound to sing this exalted song, due to this exceptionally fatty food; now, another weighty question is presenting itself in this brightly shining heaven, namely:
31,15. Does some or the other God truly exist? And the ‘sit together with Abraham and Isaac at a heavenly table, laden with heavenly foods’, does not seem to be the norm here! If I had been on earth right now, I would be able to praise myself that I would be able to present one of the most watertight exegeses about such promising scriptural texts. I would present ‘Abraham and Isaac’ to be darkness and sand and the well-provided table as Icelandic moss, a truly worthy food for reindeer and land! To anyone wanting to tell us that we are doing better than these miserable animals in the ice-covered north, I would immediately surrender my tottering podium. I do think though that we, to understand this, only must feel our stomachs to find out how this difficult-to-digest food is still fermenting like dry straw. If we would also just have a look at this brightly shining sand, then the proof has been given for our Eland and reindeer status.
31,16. The good savior of the world, Christ, probably did not quite know what the heavenly kingdom, about which He preached, looked like, for if He knew, He would not have let Himself be nailed to the cross for it. If His praised Father God would have let Him see, just like us, after the crucifixion, what we see, then this truly honorable Man would stand truly surprised when He saw the holy communion, which was introduced by Him, represented by this pretty, mossy plain. To see this, we should probably not exert less effort than the pearl harvesters, to see the pearls on the bottom of the sea. That this is so, we do not need any more proof. But now, dear listeners, I am presenting you yet another important question, and it goes as follows:
31,17. We are here, this is how it is, like a stick standing in water; but for how long do we have to stay in this sober kingdom? Will it be well with our existence? Or shall we have the most blissful privilege to wander about here, forever, in these blessing-flooded fields? Look, this is an exceptionally important question, but exactly this important question calls out for someone to answer it. Honored listeners, concerning this, you can be assured that you would rather get an answer from a stone than from me. Yet, I do think that, at this exceptional illumination of our great scene, someone can barely bring something into ‘daylight’, for to bring something into bright light, light is needed, and for light a sun is needed.
31,18. To bring something properly into the light here means nothing other than to declare himself a fool before the others. It is also true that the great learned ones of the earth will find much time to think here. Happy are they if they would bring along much material, for with these three elements: darkness, sand, and moss, they will soon be done. They can leave microscopes and other instruments of investigation on earth, for they would be able to see, with the bare eye, a scanty and mossy field on this sandy surface. Also, for the astronomers is very poor provision made. The learned and well-read librarians will be utterly bored, for they will find nothing here . Also, the virtuoso and artists will do bad business here, for they will literally not bite in the grass, but in the moss! Here I understand the idiom: ‘to bite in the grass’ for the first time fully and see that it had a much older origin than many authors and historians ever could have imagined. This idiom must have its origin from the primordial Egyptian sages, who would have known of the glorious fate waiting upon the mortals here.
31,19. My honored listeners, that the same fate is awaiting the people still living upon earth, I do not doubt; I am also of the opinion that the honest Moses and very honest Christ have, in this respect of their law-giving, tread upon a very wavering and senseless road. Should they, and especially Moses with his wondrous staff, instead have hit the earth and said: Sun, become dark, and we have, for our foolishness, enough starlight, and you, earth, should become a sandy desert and nothing but scarce Icelandic moss will grow, then would all the strict law of thunder and lightning be left behind. But under these circumstances, sins should automatically become something rarer than diamonds in Greenland, Spitsbergen or Nova Zembla [Novya Zemlya]. I would first like to see who would be able to rob or steal here and who would still be able to have lust with this fatty food and our charming, skeleton-like looks. I would also pay a liar here with gold, if I would have any; and would anyone be able to commit murder here? It would be far more difficult for us, with all our treasures and wealth, to get behind this than would the discovery of planets and other suns be for the astronomers, with their optical instruments. In short, we can do and talk as much as we want, I am convinced that our fate will not improve one bit! I have already undertaken journeys here, farther than that of Christopher Columbus, and have crossed this sea of sand and darkness in all directions, but the fortune has not yet befallen me to call out: Land, land! but only: Night, moss and sand! Therefore, I will close my speech with the following opinion:
31,20. Among all people who have ever trodden upon the earth, I hold Christ for the most glorious. He abolished the extensive laws of Moses, which had a strong, tyrannical character in a certain sense and taught, in the place of it, the only law which preaches neighborly love. Because under this law, man can look at it as you will, intelligent beings, in no matter what circumstance, can live the happiest lives, I am for the notion that we too, for the sake of the good, stay true to this law here, keep in mind Christ as the true, honorable Man and then, under these circumstances, be as content as possible with our truly dire fate. I think that we will be able to make our fate as tolerable as possible for as long as it would take.
31,21. Yet, I do ask you, esteemed listeners, to not regard my wish as a set law without consideration, for as I have said, my closing words should only be taken as a well-meant wish. If we should act increasingly more socially, I think that we would, exactly through this, with combined power, endure our fate much more easily than when everyone would do only for himself. I will, from my side, always be willing, as far as it is within my abilities, to support you intensively with my words. With this wish and assurance, I close my speech.” (General loud approval from all sides)
31,22. As you can see, the speaker descends his tottering podium with great caution and is entertained very amiably by the whole company. Many are shaking his hand, saying: It is always good to stay in the company of a man whose heart sits in the right place. Therefore we are very happy to have found you, dear and loving friend, and we want to follow you in everything, whatever happens.
31,23. Look now, how it becomes lighter above the company and how the speaker and the whole company is surprised about it and how the speaker is making himself heard for one more time, saying: Yes, yes, as I am of the opinion: if the very true Christ, with His humane teaching, would not bring us any light, then we would forever stay guests of the night!
31,24. Look, it again becomes considerably lighter; and look around, how two messengers sent by the Master from the morning-side are rushing closer to bring much more light to the company. We will, therefore, stay a while longer to see what will happen next.
32,1. Look, the company now also see the two messengers. Our main speaker goes to meet them in a friendly manner to receive them into the company. As you can hear for yourselves, he says to them:
32,2. Be welcome here with me as well as with us a thousand-fold! I indeed do not know you, but I do see that you, people like us, have just come here from the earth, or have found better pastures than us, for you look incomparably better than all of us together. If you have just arrived from earth, I will immediately direct your attention to it, that the so-called Robinsons have it much better there than us. For this assumption, you only have to look at us from top to toe. Our superhuman good looks will show you even in this still very considerable darkness very clearly how it is with the good life here. In addition, I can assure you that there are no illnesses here, for what can still become sick here with us? We can only barely contract the illnesses rocks can, for I think that when man is devoid of all its life juices, you also are free of all illnesses. The only evil plaguing someone mostly, in the beginning, is hunger, thus a stomach complaint. But, as hunger is usually the best cook, he will soon find a food which would challenge his cookery excessively. Look, at our feet on the sand is such a morsel for our stomachs to be seen. This is moss; one could say, true Icelandic and Siberian moss. The scarce dewdrops caught between these little leaves are also the only way to quench our thirst that can be found in this enormous sandy desert. Do not trouble yourselves if this situation would last forever, for patience and habit finally makes everything bearable. We shall all be very happy if you would want to stay with us, with your phosphoric garments, for I can assure you that one can have victory over everything but this darkness. You can, therefore, imagine yourselves that your phosphoric shine looks to us like a sun! But now, dear friends, would you be so friendly to tell us the reason why you came here from the earth, or if you came from a better pasture, tell me what has made you leave there to come here?
32,3. One says: Poor friend, you are gravely mistaken with us, for we came neither from the earth, nor from some other, better pasture in this region; but we come from the Master, called Christ, whom you see as merely a fully honest man, while He indeed is the only Master of heaven and earth. He sent us to you to show you the reason why you have been wandering around for so long and so helplessly in this region.
32,4. If you would ask yourselves: How did we live upon earth, you will say with clear and sound memory: all of us always lived honestly and reasonably. But would you ask yourselves some more: Why did we live and act like this? Then you could say nothing else but: We have predominantly lived for our own well-being. Worldly honor, worldly praise and the consequent prestige before other people, were the most predominant motivation for all our noble deeds. We were faithful members of state and church. Why then? Maybe out of love for God? How would it be possible, since we do not know God at all and thus also would not know His holy will. Our faithful church membership was firstly based on the privileges that could easily be obtained, more so than others who did not have such good report with state and church as we did. In addition, has this blind spiritual faithfulness to the state and church the following idea as its foundation: If there would be some or the other kind of life after death, according to the priests and other preachers of immortality, we would not perish by acting like we do. If there is not such a life, then will our prestige gained through deeds, at least still live upon earth through our children and grandchildren, and people might, even hundreds of years later, still talk about us, saying: Those were men and those were times when such men lived!
32,5. Look, as was said, you also had to say in yourselves. As such, you have obviously, without any inner understandin,g passed from the earthly life into the spiritual life and you do not know at all what is needed for the spiritual life. What would be more self-evident than that you could find nothing in this spiritual life, but what you have brought along of your material life, namely a highly pitiable and poor form of your actual character and a complete darkness about the concepts of the spiritual life. In other words: You came here almost like an embryo at natural conception of man in the motherly womb, where complete darkness prevails. The embryo feeds himself in a certain sense with the waste from the blood of the mother, until he reaches, despite this very poor and unsavory food, the right level of power with which it frees itself from the dark resort of origin. Likewise, do you find yourselves here in a ‘mother’s body’ and do you also have to feed yourselves with its comparable waste.
32,6. But because there is still a living spark of eternal life in you, namely your little love and high esteem of Christ, this spark has taken hold of your spiritual embryos out of your dark sphere, unto birth. It will go with you, like you said at the end of your speech, to your company: If there will be no light rising for us with Christ, we can be assured that darkness shall be our eternal possession.
32,7. You have therefore found the light in Christ. And you will indeed experience what the Master had said to one of His disciples, namely that no one can have part in the eternal life and thus also the kingdom of God, who hasn’t been reborn. This the Master has said in the night to His disciple, to show him that every non-rebirthed spirit finds himself in a night, like an embryo in the mother’s body and that the Master also comes in the night to the not yet reborn spirit, to lift him out of this night into the light of eternal life, to rebirth.
32,8. Because your time of rebirth has arrived through your awakening, yet still with only a little love towards the Master, we have been sent here to take you out of the place of your spiritual rebirth and take you to a place where you would be taken care of as children. There you will be able to gather new life power, in the measure by which you will be more or less developed, to come into a sphere, which will be particularly adapted to your powers.
32,9. But never think of heaven to be a resort of reward for the good works one has done upon earth, but think about it that heaven consists of nothing else but your own love for the Master!
32,10. The more you will take hold of the Master with love and the humbler you would be towards Him and all your brothers, the more you will carry the true heaven inside of yourselves. Therefore, join us and follow us!
32,11. Look how the whole company rejoices and follows these two messengers.
32,12. You ask where they are going to take the company to. Turn around and look, there, already far behind us is the already known and opened, high wall; do you not see it yet? Does it not look like the opening of the mother’s womb at the birth of a child?
32,13. You say: Indeed, like with a stroke of lightning, we now recognize the wondrous correspondence. But when the company has passed through this cleft, where would it rightfully go? What happens to a child shortly after birth? You say: It is wrapped in soft cloth and laid into a crib; it still finds itself in very much restricted life circumstances. You indeed saw, when we approached this wall from the other side from the morning, many valleys to the left and to the right? Look, these are the cloths and the crib. These people are settled in these valleys. It then fares with them just like you have come to know in the beginning in some of these valleys to the left or to the right.
32,14. Just like a newborn child cannot become a man from today to tomorrow, a newborn spirit also, especially in the kingdom of the spirits, grows only gradually. Now you know in what region you find yourselves. Therefore, it will also not surprise you that you will find among the many ones moving around here not many higher teachers, for it would be for them just as useless as when someone on earth would want to educate a child still finding itself in the mother’s womb.
32,15. You do know when the time has arrived to educate a child. Therefore, do these messengers also not come here as teachers, but can be considered truly spiritual ‘midwives’! Now that we know this, we can move on a bit, where a very different and new scene will present itself to us. With this, enough for today!
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=> Kauft von Mir feuergeläutertes Gold
=> Nur das Urteil Gottes ist wahr
=> Machthaber und Machtmissbrauch
=> Körper – Geist – Seele
=> Ohne Liebe wirst du nicht vor Mir…
=> Der Weg zum ewigen Leben
=> Der Ritt zum ewigen Leben
=> Mit Groll & Eifersucht seid ihr nutzlos
=> Mein Leib ist todkrank
=> Rache ist Mein…Ich zahle zurück
=> Ein rechtes Herz zügelt die Zunge
=> Buy of Me Gold, refined in the Fire
=> Only God’s Judgment is true
=> Powerful Rulers and Abuse of Power
=> Body – Spirit – Soul
=> Without Love you will not stand…
=> The Path to eternal Life
=> The Ride to eternal Life
=> With Rancor & Jealousy you are usel.
=> My Body is sick unto Death
=> Vengeance is Mine…I shall repay
=> A right Heart bridles the Tongue
| Du sollst nicht töten … Du sollst nicht zerstören
Erklärung des 5. Gebotes… Du sollst nicht töten
Die geistige Sonne, Band 2
Millionen und Millionen von Kinderseelen werden jenseits im “Reich der Kinder” betreut, gelehrt und versorgt (GSO Band2, Kapitel 67-101). Die Führung durch das “Reich der Kinder” erfolgt durch den Apostel der Liebe, Johannes.
1. Ihr sehet in diesem fünften Saale abermals eine Tafel angebracht, und auf dieser steht mit wohlleserlicher Schrift geschrieben: „Du sollst nicht töten“. – Wenn ihr dieses Gebot nur einigermassen beim Lichte betrachtet und dazu die Geschichte des israelitischen Volkes mit in Augenschein nehmet, so müssten eure Augen mit mehr als dreifachem Stare behaftet sein, wenn ihr es nicht auf den ersten Augenblick ersehen würdet, dass es mit diesem Gebote einen sonderbaren Haken hat. „Du sollst nicht töten!“ Wie, wo, wann und was denn?
2. Was heisst „töten“ überhaupt? Heisst töten bloss den Leib lebensuntätig machen oder heisst es den Geist seiner himmlischen Lebenskraft berauben? Ist das Töten bloss auf den Leib des Menschen gesetzlich beschränkt, da kann die Tötung des Geistes doch unmöglich darunter gemeint sein; denn es heisst ja eben, dass gewissenart ein jeder Mensch sein Fleisch töten solle, um den Geist zu beleben, wie da auch der Herr Selbst spricht: „Wer sein Leben, d.h. das Leben des Fleisches, liebt, der wird es verlieren; wer es aber flieht um Meinetwillen, der wird es erhalten“.
3. Gleichermassen zeigt sich dies auch in der Natur der Dinge. Wird bei einer Frucht die äussere Rinde oder Hülse nicht zum Sterben gebracht, so wird die Frucht zu keinem lebendigen Keime kommen. Also geht aber aus all dem hervor, dass eine Tötung des Fleisches nicht zugleich auch eine Tötung des Geistes sein kann. Wird aber unter diesem Gesetze bloss die Tötung des Geistes verstanden, wer ist dann wohl seines Leibeslebens sicher?
4. Im Gegenteil aber ist es auch zugleich jedermann bekannt, dass die besonders in gegenwärtiger Zeit vielfach vorkommenden Belebungen des Fleisches nichts als „Tötungen des Geistes“ sind. Betrachtet ihr gleich daneben die Geschichte des israelitischen Volkes, dem da gewisserart, wie ihr zu sagen pfleget, diese Gesetze frisch gebacken gegeben wurden, so findet ihr den merkwürdigen Kontrast, dass der Gesetzbringer Moses selbst zuerst eine Menge Israeliten hat töten lassen; und seine Nachfolger mussten mit den am Gesetze Schuldiggewordenen das Gleiche tun.
5. „Du sollst nicht töten“ – dieses Gesetz lag so gut wie alle anderen in der Bundeslade. Was tat aber das ganze israelitische Heer, als es ins Gelobte Land einzog, mit den früheren Bewohnern dieses Landes? Was tat selbst David, der Mann nach dem Herzen Gottes? Was der grösste Prophet Elias? – Sehet, sie alle töteten, und das sehr vielfach und sogar oft auf ziemlich grausame Weise.
6. Wer da aus euch nüchternen und unbefangenen Geistes ist, muss der nicht in sich selbst das Urteil aussprechen und sagen: Was ist das für ein Gebot, wider das, wie sonst wider keines, selbst die ersten von Gott gestellten Propheten zu handeln genötigt waren?
7. Ein solches Gebot ist ja doch so gut wie gar keines. Auch in unseren Zeiten ist das Töten der Brüder im Kriege sogar eine Ehrensache! Ja, der Herr Selbst tötet Tag für Tag Legionen von Menschen dem Leibe nach; und doch heisst es: „Du sollst nicht töten!“ Und David musste sogar einen Heerführer umbringen lassen, da er sich gegen einen zu vernichtenden Ort, freilich wohl meineidig, schonend benommen hatte.
8. Gut, sage ich, also steht es mit dem Gebote auf der Erde. Hier aber sehen wir es im Reiche der Himmel, wo kein Wesen mehr das andere töten kann, und auch sicher nie jemand auch nur den allerleisesten Gedanken in sich fassen wird, jemanden zu töten. Wozu steht es also hier auf der Tafel geschrieben? Etwa aus rein historischer Rücksicht, damit die Schüler hier erlernen sollen, was es auf der Erde für Gebote gibt und gegeben hat? Oder sollen etwa diese allergutmütigsten Kindergeister dieses Gebotes wegen auf eine Zeitlang in eine Mordlust versetzt werden und diese dann gegenüber dem Gesetze in sich selbst bekämpfen? Das könnte man zwar annehmen; aber welchen Schluss oder welches Endresultat wird man daraus bekommen? Ich sage euch nichts anderes als: Wenn die Mordlust den Kindern am Ende doch wieder genommen werden muss, so sie sich als Mordlustige dem Gesetze gegenüber genügend bewährt haben, muss man ja auch annehmen, dass sie dabei weder etwas gewonnen noch verloren haben würden, so sie nie mit der Mordlust erfüllt gewesen wären.
9. Ich sehe aber, dass bei dieser gründlichen Darstellung der Sache ihr nun selbst nicht wisset, was ihr so ganz eigentlich aus diesem Gebote machen sollet. Sorget euch nicht; wenige Worte werden genügen, um euch alles bisher Zweifelhafte ins klarste Licht zu stellen, und das Gesetz wird gleich würdig wie auf der Erde also auch im Himmel wie eine Sonne am Himmel strahlen!
10. Damit ihr aber die nachfolgende Erklärung leicht und gründlich fasset, so mache ich euch nur darauf aufmerksam, dass in Gott die ewige Erhaltung der geschaffenen Geister die unwandelbare Grundbedingung aller göttlichen Ordnung ist. – Wisset ihr nun das, so blicket auf das Gegenteil, nämlich auf die Zerstörung; und ihr habt das Gebot geistig und körperlich bedeutungsvoll vor euch.
11. Saget demnach anstatt: Du sollst nicht töten – du sollst nicht zerstören, weder dich selbst, noch alles das, was deines Bruders ist; denn die Erhaltung ist das ewige Grundgesetz in Gott Selbst, demzufolge Er ewig ist und unendlich in Seiner Macht. Da aber auf der Erde auch des Menschen Leib bis zur von Gott bestimmten Zeit für die ewig dauernde Ausbildung des Geistes notwendig ist, so hat ohne ein ausdrückliches Gebot Gottes niemand das Recht, eigenwillig weder seinen eigenen Leib noch den seines Bruders zu zerstören.
12. Wenn hier also von der gebotenen Erhaltung die Rede ist, da versteht es sich aber dann auch von selbst, dass jedermann noch weniger berechtigt ist, den Geist seines Bruders wie auch seinen eigenen durch was immer für Mittel zu zerstören und für die Erlangung des ewigen Lebens untüchtig zu machen. Gott tötet freilich tagtäglich der Menschen Leiber; aber zur rechten Zeit, wenn der Geist entweder auf die eine oder die andere Weise irgendeine Reife erlangt hat. Auch die Engel des Himmels, als fortwährende Diener Gottes, erwürgen in einem fort der Menschen Leiber auf Erden; aber nicht eher, als bis sie vom Herrn den Auftrag haben, und dann nur auf diejenige Art und Weise, wie es der Herr haben will.
13. Sonach aber erlernen auch die Kinder hier auf geistig praktischem Wege, worin die Erhaltung der geschaffenen Dinge besteht und wie sie vereint mit dem Willen des Herrn stets auf das Allersorglichste gehandhabt werden muss. Und wenn ihr dieses nun nur einigermassen begriffen habt, so wird es sicher einleuchtend sein, fürs erste die grosse Würde dieses Gesetzes selbst zu erschauen, und fürs zweite, warum es auch hier im Reiche der himmlischen Kindergeister vorkommt. – Da wir aber solches wissen, so können wir uns auch sogleich in den sechsten Saal begeben. –
Zu diesem Gebot sagt der Herr auch im Grossen Johannes Evangelium, Band 7, Kapitel 31, 10-15:
10. Wenn ihr Meine Gesetze mit menschlichen Sinnen beurteilt, dann müsset ihr freilich wohl Lücken und Mängel darin entdecken. Wenn du deinen Nächsten liebst wie dich selbst, so wirst du ihn nicht hassen, nicht anfeinden und ihm keinen Schaden zufügen; tust du das aber, so wirst du ihn um so weniger je irgendwann weder leiblich und noch weniger seelisch durch allerlei Ärgernisse töten wollen.
11. Du sollst nicht töten! Das ist ganz richtig und wahr also gegeben im Gesetze. Aber warum? Weil unter ,töten‘ schon von uralters her Neid, Scheelsucht, Zorn, Hass und Rache verstanden ward.
12. ,Du sollst nicht töten!‘ heisst demnach soviel wie: Du sollst niemanden beneiden, sollst den Glücklicheren nicht mit scheelen Augen ansehen und sollst nicht im Zorn erbrennen wider deinen Nebenmenschen; denn aus dem Zorn entsteht der Hass, und aus dem Hass geht die böse, alles verheerende Rache hervor!
13. Es steht ja auch geschrieben: ,Mein ist der Zorn, und Mein ist die Rache, spricht der Herr.‘
14. Ihr Menschen aber sollet euch in aller Liebe achten, und es soll einer dem andern gute Dienste erweisen; denn ihr alle habt an Mir einen Vater und seid somit gleich vor Mir! Ihr sollet euch untereinander nicht ärgern und lästern und einer soll dem andern durch bösen Leumund nicht die Ehre abschneiden; denn wer das tut, der tötet die Seele seines Nebenmenschen!
15. Und seht, alles das ist kurz in dem Bilde ,Du sollst nicht töten!‘ ausgedrückt! Und die ersten Juden, auch noch die zu den Zeiten Salomos, verstanden dieses Gesetz nicht anders, und die Samariter als die Altjuden verstehen es heutzutage noch also. Wenn aber dieses Gesetz vom Fundamente aus nur also zu verstehen ist, – wie kann jemand da annehmen, dass durch dieses Gesetz dem Menschen die Notwehr gegen böse Menschen und sogar gegen reissende Tiere untersagt sei?“
| You shall not kill … You shall not destroy
Explanation of the 5th Commandment … You shall not kill
The Spiritual Sun, Vol. 2 – Messages of Jesus Christ on the spiritual life in the Beyond Given thru the inner word to Jakob Lorber (1842-43)
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.
1. You once again see a tablet installed in this fifth hall, and on it is written in an easy readable script: “Thou shalt not kill.” If you consider this commandment only somewhat moderately and then consider the history of the Israelite people, your eyes would have to more than triple cross, if you would not see it at the first moment that there is a strange problem with this commandment “thou shalt not kill!” How, where, when, and what?
2. What does “kill” mean anyway? Does killing kill the body or deprive the spirit of its heavenly life force? If killing is restricted to the human body, the killing of the spirit cannot possibly be meant by it; for it is said that every man should certainly kill his flesh in order to enliven the spirit, just as the Lord Himself speaks: “Whoever loves his life, that is the life of the flesh, he will lose it; but whoever loses it for My sake, will receive it. ”
3. Likewise, this is also evident in the nature of things. If the outer bark or pod of a fruit would not die, the fruit will not come to any living germination. But it is clear from all this that the killing of the flesh cannot at the same time be the killing of the spirit. But if this law is understood merely as the killing of the spirit, then who is sure of his physical life?
4. It is in contrast, well known to all that the prevalent contemporary multifarious exaltation of the flesh, is nothing but the “killing of the spirit.” If you would compare it to the history of the Israelite people to whom, as you would say, these laws were freshly baked, you will find the strange contrast that the lawgiver Moses himself, was the first to have many Israelites killed; and his successors had to do the same with transgressors of the law.
5. “Thou shalt not kill “- this law was as good as all the others in the ark of the covenant. But what did the whole Israelite army do when it entered the Promised Land, with the former inhabitants of that land? What did even David do, the man after the heart of God? What about the greatest prophet Elijah? – See, they all killed, and very often, and often quite cruelly.
6. Whoever is of a sober and unbiased spirit, does not have to pronounce the judgment in himself and say: What is this commandment, against which, as otherwise against none, even the first prophets appointed by God were obliged to act?
7. Such a commandment is as good as none. Even in our times, the killing of brothers in war is even a matter of honor! Yes, the Lord Himself kills legions of human beings day after day; and yet it says: “Thou shalt not kill!” and David had even had a military commander killed, for he had spared a place which had to be destroyed, despite the swearing of an oath.
8. Good, I say, so it is with the commandment on earth. But here we see it in the heavenly realm, where one being cannot kill the other anymore, and certainly no one will even remotely conceive the slightest thought of killing anyone. So why is it written here on the board? For example, from a purely historical point of view, so that the students should learn here, what commandments have been given on earth? Or should these very good-natured children’s spirits, for some time be brought into a lust for murder by this commandment, to then fight against it in themselves? You could indeed accept that; but what conclusion or end result will you get from this? I say to you nothing else than: If the murder-lust must finally be removed from the children, if they have proven themselves as sufficiently resistant against murder lust according to the law, one must assume also that they would not have gained or lost anything thereby, as if they had never been filled with the lust for murder.
9. But I see that in this thorough account of the matter you do not know what you are supposed to do with this commandment. Do not worry; just a few words will suffice to put everything that is doubtful in the clearest light before you, and the law will be just as worthy as on earth, even in heaven, as a sun shines in the sky!
10. But for you to grasp the following explanation easily and thoroughly, I only point out to you that in God the eternal preservation of the created spirits is the unchangeable basic condition of all Divine order. Now if you know that, look for the opposite, that is, for the destruction; and you have the full spiritual and physical implication of the commandment before you.
11. Instead of saying: Thou shalt not kill, one should say: thou shalt not destroy, neither thyself, nor all that which is thy brother’s; for preservation is the eternal basic law in God Himself, according to which He is eternal and infinite in His power. But since on the earth also the human body is necessary for the everlasting education of the spirit until God’s appointed time, without an explicit command of God, no one has the right to willfully destroy neither his own body nor that of his brother.
12. So, when we speak of the required preservation, it goes without saying that everyone is just as little entitled to destroy the spirit of his brother as his own by whatever means and make one unfit for the attainment of eternal life. God, of course, kills human bodies every day; but at the right time, when the spirit has matured in some or the other way. Even the angels of heaven, as perpetual servants of God, kill the bodies of men on earth; but not unless they are commanded by the Lord, and then only in the way the Lord wants it.
13. In this way do the children here learn in spiritually practical ways in which the preservation of created things consists, and how, united with the will of the Lord, it must always be handled with the utmost care. And if you have understood this only to some extent, it will certainly be plausible to see for yourself, firstly the great dignity of this law, and secondly why it also occurs here in the realm of the heavenly children’s spirits. But since we know such things, we can immediately go to the sixth room.
Regarding this Commandment, the Lord says in the great Gospel of John, Volume 7, Chapter 31:10-15
10. When you judge My laws with a human sense, then surely you must find gaps and shortcomings therein. If you love your neighbour as yourself, you will not hate him, not treat him with hostility and not harm him; but if you do this, even less so would you try to ever kill him, either physically or even to a lesser extend emotionally by all kinds of nuisances.
11. You shall not kill! This is absolutely correct and true stated in the law. But why? Because since primeval times under ‘kill’ is understood, jealousy, enviousness, rage, hatred and revenge.
12. ‘You shall not kill!’ therefore means: You should not envy anybody, you should not look at the more fortunate with askance eyes and you should not burn with anger against your fellow man; since anger breeds hate, and from hate arises the evil revenge destroying everything!
13. It also is written: “Mine is the anger and Mine is the revenge, says the Lord.”
14. But you people should respect each other in all love, and one should do good to the other; since you all have in Me one Father and are therefore equal before Me! You should not annoy and curse each other and the one should not through bad lies cut off the honour of the other; since who does that, kills the soul of his fellow man!
15. And see, all that is in short expressed with ‘You shall not kill!’ And the first Jews, also during the times of Solomon, did not understand this law any other way, and the Samaritans as the old Jews, still understand it today in the same manner. If this law from its foundation is understood only like this, – how can anyone assume that through this law man is forbidden to defend himself against evil people and even savage animals?”