But what is the foundation of the word? The first foundation of everything and of course also of the word is love. But how does love express itself inwardly? Love's discourse has a desirous undertone, that is, it wants to attract everything! This noble characteristic looks around itself in every direction, and whatever its eyes encounter, it absorbs it in the way it is, and endeavors to bring the object closer to itself, and finally to unite with it.
 You call this characteristic, desire. What actually lies in this desire? It is nothing but the need to be increasingly filled with what this desire is perfectly in harmony with. This desire, however, is also a continually living sensation, through which the desire in itself perceives the need to fulfill itself ever more and more.
 Now give attention! The love of the Lord, and out of this for the neighbor, feels, therefore, the need for the Lord, and for all that is of the Lord.
 But "evil love" is, as you know, the opposite in all things. Now if the good, noble love in itself is the ever-growing fulfillment with that which is a single need, it feels in itself a saturation. And this saturation is the self-conscious feeling, which, through its saturation and the life activity resulting from this saturation, produces the light of love within itself. In this light, everything that is absorbed in itself becomes as if it were malleable and goes into harmonious forms of the most exalted kind.
 Out of the consciousness of saturation, and from the intuition of the living forms in itself, then comes the first glorious feeling which is known to you to be the concept of the salvation of eternal life.
 Now, give some more attention! When the living love is saturated in this way and transcended into its light, it finds a second desire, namely communication. And this communication is then equal to brotherly or neighborly love, which can never be more perfect than when man, in his love for the Lord, has just mastered this rightful saturation.
 Therefore the true order of charity is only the one who loves his brother through the Lord. On the contrary, if a man loves the Lord through his brethren, then this is an inverse order, which is not harmoniously connected with the first order. Why then? Because it is, hopefully, more natural to look for everything inside the most perfect, in which everything is, than to search for the perfect in everything which is still far from being perfect. Or even more clearly said:
 It is certainly more orderly to seek the brothers in God, than to search for the infinite God in the brothers! In God, everyone will find everything, but in his brother, who very often finds himself in the twilight, he will not find the supreme being of God. He probably finds it there, but there is a big difference between find and find!
18. "Tell Me, which truly awake spirit united with the love of the eternal, holy Father will or can still be afraid, even if the entire earth were destroyed under his feet and a glowing sea swallowed up all the dusty debris of the earth?
19. "Will not the mighty Father Whose will carries and carefully controls countless billions of still incomparably larger globes and spirits be capable of protecting a child that loves Him above all and is loved above all by Him too on the occasion of the bursting of an atom which you call 'earth' and 'world?
20. "Behold, you will have to agree with Me that this is so. Now the question is whose fruit your desperate fear and fright was. Or why do children fear the dark?
21. "Behold, the reason for this lies in the weak love for the holy Father.
As is the love, so is also the trust; a weak trust is the father of all fear. (HHG vol. 1, chap. 168)
CHAPTER 37 "But I know you; You have not the love of God in you "(John 5:42, 27.02.1844).
 "But I know you; You have not the love of God in you "
 Such things I have spoken to the Jews; for in them was the dead letter of the law. The work of the ceremony, the work of appearance, was more to them than the Life Himself, who had spoken to them.
 Therefore, they were struck with blindness and saw in Him who is forever alive, nothing but a usual, quite ordinary man; they wondered at most over a striking miracle, sometimes even about a wise word, when they were present, such as this happened or was spoken; and if they were not present, they did not believe that I had worked or spoken this or that, and tried in all possible ways to make the matter suspect. Where they did not reach with naturalization or even with total denial, I had to be a possessed and worked through the power of the devil.
 But why did they not recognize the Lord of life, when it was the will and intention of the Lord that they should have known Him? The reason lies in the text that speaks: "And the love is not in you!"
 Why can one not know the Lord without love? - One cannot do that without love for the same reason that a blind man cannot see what surrounds him, and a deaf person cannot hear the voice of his friend!
 Because love is life; but only life can see and hear for itself, for death cannot do so. So the Jews could not recognize the Lord of life who lived among them, because they had not the life of love in them, which is a free life out of God, while all other life is life under judgement, which is in contrast to true love, pure death.
 On this terrace, they all looked at the nature for a while that became more and more quiet, and the skipper made the following very good remark about this: “If with man – when he has come into the years of his life about which he says that he does not like them – the evening of his soul would look like this natural evening, then he certainly would be pleased about it. But this is
almost never the case, because man spends his old age in all kinds of sorrow, worries, weaknesses, sicknesses and in an ever increasing fear for the certain death of his body. And against this fear, his weak faith and his still weaker hope in a continuance of life of the soul somewhere in the beyond – which is up to now still not really known – gives him very little certainty. Or man, who can afford it because of his wealth, throws himself especially on his old age with all lust into all kinds of worldly pleasures in order to chase away the fear and fright for death that is troublesome above all to him. And when sicknesses, against which no healing herb
can achieve anything, will take him into their grip, and he can very clearly see his coming end, than it storms all the more in his soul. And so the evening of the soul of an old person can be very seldom compared – and in our time almost not at all – with this truly more than beautiful natural evening. O dear Lord and Master, please tell us if it will always be like that with man forever.”
 I said: “In order to give man a quiet evening of the soul, I Myself as Lord over life and death have come into this world. The one who believes in Me and always lives and acts according to My teaching, and who thus seeks God’s Kingdom in himself, where he undoubtedly will certainly find it, his soul will have a much more quiet and more splendid evening of life than we can see and feel this natural evening before us now.
 (Raphael): “Suppose you wanted to give the eyesight back to a blind person through the power of the divine will within you, but you might at the same time doubt a little in its success, then that is already greatly mistaken; for the blind man will not achieve sight in this way. But if you are moved in the love for God most powerfully, this highest fire of love and life will not only animate your soul most powerfully, but instead it will spread spiritually far above your sphere of form with an irresistible all-power and there it will work in a very concentrated way wherever your divine will has naturally seized something will all wisdom and intelligence. If then the blind man is seized by your divine will of God and immediately placed in the focal point of the all-powerful love of God, of whom your soul is full, he must also stand there in an instant as perfectly seeing; for in the highest light and fire of love and life from God every death must give in, even that of an eye which has died to light, which naturally is as good as dead without light as the whole body without breath and pulse. Thereby then the awakening of a deceased person is made possible in an instant; for if the divine will which fills your heart and its wisdom are not against the reawakening of some dead person, you only need to place the dead person under the burning center of your love for the Lord God and he will live again perfectly!
 However you people also need a strong effort and constant practice; for one must make the heart highly flexible so that it can throw itself willingly into the highest measure of love for God at any instant. If it can do that, then the person is perfected as a person, and whatever he wants through God must happen! If you then, so armed, want to create a world, it must then be according to your divine will and according to the power of divine love, whose measure places your heart into a highest fire of life and your external sphere of life into the highest, far-illuminating and effective light of life. Whatever then your wise recognition through God dictates to your will, will also immediately come to pass through the substance of your most powerful light of the love of life streaming out into the form previously well-thought out and recognized by you, and in a few instants you will have a whole world formed before you which you can then even fix and maintain if you are in the purest full possession of the divine will and the divine love
1. Say I: “My beloved Helena (her celestial name), we two are already square. You now please Me immensely and have a heart that loves Me much, as Mine loves you! – What more can there be? Give Me your hand now, as a token of your love for Me, and give Me a burning hot kiss upon My brow! – I shall take care of everything else.”
2. Helena is nearly aglow with love, giving Me her hand and the requested kiss upon My brow, with an almost indescribable fervour of love.
3. This scene entices tears from the eyes of Robert, Messenhauser (From Hell to Heaven, chap. 68)
1. Say I: “Now, My dear Helena, now we shall soon be sorted out again! What if you tried to embrace and kiss Me again?”
2. Says Helena, rubbing her eyes and eventually saying with love-tremulous voice: “Hmm, that would be endlessly sweet of course! I like You endlessly of course, if only You were not so immensely holy and almighty!”
3. Say I: “Oh, that does not matter! Just do what your heart desires, and you shall convince yourself that My holiness and almight will not bite off the tip of your nose!”
4. Seeing Me so condescending before her, all fear leaves her. Falling upon My breast and kissing it, she says after a while: “God, oh God! This would be fine for course, if only I could remain so for dear eternity! But can it be that You, my God and Lord, can be so incomprehensibly self-effacing? No, this I would not have dared to even think upon Earth! You are so good, meek and nice! Whoever does not properly melt away with love for You is not human!” (From Hell to Heaven, chap. 78)
Love for God and for women; all love should proceed from God’s love1. Says the officer: “Dear brother, I thank you for this splendid explanation; you are right, my love for the creature is still much stronger than my love for God the Lord, who surely is the primordial foundation of all love! But it is easier for women to love God than for us males, for they also have the endlessly most perfect man in God, something that goes well with their self-centred nature. Things are somewhat different with us men! We could never be as enamoured in a perfect male as in a female being, as it is grounded in nature.
2. Wherefore I believe there has to be a substantial difference between love for woman and love for God. One is bound to love God, the highest primordial being, completely differently to a woman. And so I believe that a modest love for a marvellous woman can easily exist side by side with the mighty love for God. Love for God must be of the greatest purity, whilst love for the woman can always contain some sensuality. Love for woman is centred mostly on the form, whereas love for God is a most purely interior contemplation of the endless perfections of the Deity, together with an exalted praise of Its purest love and goodness! I think it would be most offensive to God if one loved God with the same feelings as for a woman.
3. Hence I believe that the now saved Matilda cannot in the least diminish my love for the Lord but can on the contrary help me towards a still greater love for him.”
4. Says the Sergeant: “Faith can indeed also make blissful, but I on my part go solely for the bliss from pure love for God. Man has but one heart and can therefore have only one true love from which, once the main love has ripened, other side-loves can still come forth within the divine order. Wherefore I maintain that one has to first stand firmly in one’s love towards God, only after which everything else can still be – adopted in nicest harmony. If one’s love towards God is still swaying however and one hardly knows how one can love God more than a most beautifully formed woman:there friend, true wisdom of the spirit is still at some distance!
5. Behold, the heart has but one chamber for love, and this has to be for God as well as neighbour, and vice versa. If you truly love, then you cannot love God in any way other than a woman, and proper women no different to God, because man’s heart is capable of only one proper love. Whatever is besides that belongs to self-love and is not suitable for God’s Kingdom.
6. In what way did a John, a Jacob, a Peter or a Paul love God? How did Magdalena and a thousand others? Behold, these were totally in love with the Lord even more (From Hell to Heaven, vol. 2, chap. 247)
8. "For it is by far not sufficient for life for someone to merely know, believe and then say: There is a God.' Truly, this is not difficult.
9. "But it is far more difficult and far more significant to love above all a God Whom one does not see.
10. "Hence, whoever wants to love God, must not only know and believe that He exists, but he must truly recognize God within himself; and once he recognizes God more and more through his diligent searching for Him in His works he will have to love Him more and more, for he will recognize more and more clearly that God is in Himself the supreme and purest, that is, the most unselfish love and the supreme and most holy wisdom in person!
11. 'Thus the true cognition of God is the reason for our love for Him; so let it be everyone's foremost business to recognize God so as to love Him above all.
12. 'This is then eternal life, that we recognize God and then love Him above all; for we came forth from the love of the exceedingly good and most holy Father and can therefore return to Him only through love.
13. "Heed this in addition to these words of God out of my mouth to your heart, namely, that there are two roads leading to the Father: One is called the true, zealous recognition of good; but the other is called 'love'!
.1. Say I: “My friend, did you not ever notice how people, deeply in love, also make the most sentient poets? Hence love is almost always the only mother of true lyricism. A David burned with love for Me and fellow-man, and was hence also one of the greatest lyrical poets. His son Solomon also, when still loving, was also wise in the real sense of the word: But when he sank his proper love into women’s flesh, he soon became foolish and weak in word and deed.
2. Behold My John! This apostle had the mightiest love for me and hence also the brightest glow in presenting My word and in his words laid wisdom as in no other apostle, wherefore the most profound Revelation was given to him. You can go over the Earth’s history to find true lyricism with people who have their heart in the right place.
3. Purely intellectual people too produce much drama, but there is no more than a laborious search for a lost penny in their hearts’ night. They do indeed sometimes track the penny down, but when trying to pick it up they slip, because the ground on which they stand is loose.
4. Wherefore the so-called wisdom of the world is greatest foolishness before me. What man’s intellect sometimes does not achieve in a hundred years, the right love can yield in one second. Because I myself am the love within man! The more perfect his love, the more My image unfolds within him.
5. The intellect is only the wardrobe in which love keeps its treasures. What however can the soul find there if once, in better times, love had indeed placed it there, but where, within such unlit chamber, it lies scattered and rusted, so that even a soul’s greatest effort shall accomplish little or nothing? Go into a dark cellar and find a lost penny, and you shall fail, but if kindling a good light you shall easily find it with the right patience. (From Hell to Heaven, chap. 245)
4. THE IMPORTANCE OF KNOWLEDGE
 (The Lord) – “Moses himself was a greatest expert in all possible faculties of human knowledge. In Egypt no even so deep mystery existed he wasn’t privy to, and the old Egyptians
also possessed such eye weapons, however not as fully developed as the mentioned later scholars will possess them, and therefore could quite well discover the planets and calculate their orbits quite accurately, of which still today the zodiac of Diadeira (Diathira) is a most clear proof of. The pure science and main knowledge was of course only in the hands of the priest caste; the common people had to be content with what the priests wanted to tell them.
 However, Moses, also a prince at the royal court, was initiated in everything, without becoming tottery in the slightest manner with regard to the faith of Israel, which he learned from
his mother, who was a foster woman in the palace. And as such Moses could very soon attain an absolute pure recognition of God, because his mind enjoyed a pure and right pre-schooling.
 Therefore I say to you, that a pure and well-founded knowledge of the whole earth – if possible in all its parts – and its movement including its accurately measured size, and then also the starry sky in all its appearances, can excellently serve the soul, to attain a true and uniform recognition of God, since without it no true salvation for man can be expected. Because only those who truly have recognized God, can come to God and are actually already with God; those however, who do not recognize God, cannot come to God, because they do not
recognize God and therefore are not with God.
 Because coming to God means, to be already with God through pure recognition and love, since without the pure and true recognition, nobody can truly love God.
 What use is it to your soul if you believe in a God behind all stars, that He from there, like from an everlasting centrum, based on His almightiness hears and sees everything, creates everything, maintains and manages everything, and thus penetrates everything with His power and is omni-present, but you still don’t know God in the slightest way and in your soul you are even much further away from Him, as you imagine Him to be! Through such extremely misty night recognition of God you surly are still very far away from Him, can impossibly love Him, but can only have a half-believing vague notion and reverence of Him. And in this recognition- and soul state, nobody can be with God, and certainly there can be no talk of any true love.
 Or what would a marriage ripe young man say, who likes some daughters in his surrounding and of which he could love one with his whole heart, if one would say to him: ‘You, there is nothing for you here! In the farthest corner of this earth lives a bride for you, fall in love with her, travel there and take her as your wife!’? Will he not ask you and say: ‘Yes, where is it? Is it
east or west, south or north?’? And you will be unable to tell him any other truth then: ‘Yes, this we ourselves don’t know, however, somewhere she will be, just love her and search for her!’ Do you think that the young man will ever fall in love with a maiden so far away, or will he play the fool for you to look for her in all four corners of the world? I say to you that he certainly will not do such! And it is not much better with the love for a totally unknown and somewhere endlessly faraway God.
 But what is then the other worse result of that? Because the people cannot recognize and even less so love a too far and unknown God, they make for themselves gods more close by, which they then honor, love and worship, and to whom they bring all kinds of sacrifices. For the one true God they also build an empty temple, in which only a little light is allowed to penetrate, and this is then consecrated to the unknown God. The Romans have made from it their blind fate, which even rules above all their gods. From this it is clear enough to where a bad recognition of God leads the people over time.
 And because I, the always thought and believed to be so far away Jehovah, am now so close to the people, I gladly explain to you, what can bring to you and your descendants the true recognition of God and the most loyal love for Him.(GGj Book 16, chap. 4)
NEW REVELATION Excerpts