1. In the beginning was the Word, and the Word was with God, and the Word was God.
1. This verse has already been the subject of a great many misrepresentations and interpretations; yes, even atheists have made use of this very text to dispute My Deity all the more surely since they in general denied the existence of the Deity. However, we are not going to once again present such false concepts whereby the confusion would only be increased, but shall bring light into the matter with the shortest possible explanation. This as itself light within the primordial light will automatically fight and conquer all misconceptions.
2. A main reason why such texts are not understood is unfortunately the very poor and incorrect translation of the Scriptures from the original tongue into the tongues of the present time; but this is for the best. For if the inner meaning of such texts were not hidden as well as it is, that which is holiest therein would long since have been utterly desecrated which would be disastrous for the entire earth. As things are, however, only the outer shell has been marred while the hallowed life has been preserved.
3. The time has come to show the true inner meaning of such texts to all who are worthy of participating in this knowledge, abut the unworthy will have to pay dearly, for in these things I will not be trifled with and I shall never take part in a trade.
4. Now the explanation shall follow this necessary prelude, but I will still add that here only the inner meaning pertaining to soul and spirit is to be understood and not the innermost, purest heavenly meaning. This is too holy and can be bestowed only on those in the world without harm who seek it through living their life in accordance with the precepts of the Gospel. But the inner meaning pertaining to the soul and spirit may easily be found, sometimes already b y means of the correct translation in the respective vernacular of the time, which shall become evident in the explanation of the first verse.
5. The expression ‘In the beginning’ is most incorrect and greatly obscures the inner meaning, for thereby even the eternal existence of the Deity could be questioned and disputed, which was also done by some of the older philosophers from whose school the present-day atheists have actually gone forth. But if we now render this text correctly, its cover will be found to be only very thin and it will not be difficult to discover the inner meaning quite clearly and sometimes very accurately through such a thin cover.
Chapter 2, Great Gospel of John, Book 1
"6. There was a man sent from God, whose name was John.
1. This man, who preached repentance by the Jordan and baptised the converted with water, was called John. In this man dwelt the spirit of the prophet Elias, and this was the same angel spirit who in the very beginning defeated Lucifer and later on the noted mountain wrestled with Lucifer for the body of Moses (as Michael). (*)
7. The same came for a witness (from above) to bear witness of the light that all men (benighted men) through him might believe (i.e. through his light might recognise the primordial light that had come to them).
2. This one came as an old as well as a new witness from above, that is, from the primordial light as a light that he might bear witness to the primordial light, of the primal essence of God, who now took on the flesh Himself and in the full likeness of the human form, Himself as a man, came to His human being, who are out of Him, in order to once more illuminate them in their night, thereby to return them to His primordial light.
8. He was not that light (out of himself), but was sent to bear witness to that light (that is, he bore witness to men’s benighted feeling of exaltation that now the primordial light Himself had descended from His eternal height to men as a lamb in humility to voluntarily take all their weaknesses (sins) upon Himself thereby to give back to men the original light and make them His equals).
3. This man was, of course, not the actual primordial light itself, but like all beings only a partial light out of the primordial light. But because of his extreme humility, it was granted to him to stay united with the primordial light.
4. Since he was, thus, in constant contact with the primordial light ands was well aware of the difference between It and his own light - although having gone forth from the primordial light, but not being that light, but only a light derived from it that he might recognise it and bear true witness of It - He bore valid witness to the primordial light thereby awakening in men’s hearts sufficient of the true light to enable them to recognise, even though initially only faintly, but gradually more strongly and clearly, that the primordial light, now clothed in the flesh, is still the Same that gave all beings and men their independent existence which they may, if they so desire, keep for all eternity.
Chapter 3, Great Gospel of John, Book 1
Toward spiritual rebirth; first and second grace. [John 1, 14-16]
14. And the Word became flesh, and dwelt among us, and we saw His glory, a glory as of the only begotten Son of the Father, full of grace and truth.
1. Once man in this way attains to the true sonship of God into which he is as if born of God, the Father or the love within God, he attains to the glory of the primordial light in God which actually is the divine primal essence Itself. This essence is the actual Son begotten of the Father just as the light rests latent within the warmth of love, as long as love does not stir it up and radiate it out of itself. Thus this holy light is actually the glory of the Son from the Father which is attained by everyone who is reborn and becomes equal to this glory, which is forever full of grace (God’s light) and truth, as the true reality or the incarnated word.
15. John bears witness to Him, and cries, saying, ‘This was the One of whom I said; After me will come the One who has been before me, for He was there before I was.’
2. To this again John bears true witness and immediately after the baptism in the river Jordan - in order to give Him a worthy reception - he draws people’s attention to the fact that the one whom he had just baptised is He of whom he had spoken to the people all the time during his sermons on repentance, that He who would come after him (John) had been before him. In a deeper sense this means as much as; This is the original fundamental light and First Cause of all light and existence that preceded all existence, and all that exists had come forth from it.
16. And of His fullness we have all received grace upon grace.
3. This primordial light, however, is also the eternally great glory in God, and God Himself is this glory; this glory was from eternity God Himself within God, and all being have received their existence and their light and independent life from the fullness of this glory.
4. Thus all life is a grace of God filling the life-bearing form through and through. Because in itself it is the same glory of God, the primal life in every human being is a FIRST GRACE of God, but this had been harmed by the weakening of the feeling of exaltation by the lowly feeling of coming into existence and the thereby resulting inevitable dependence on the primordial light and First Cause of all existence.
5. Since this first grace within man was in danger of being completely lost the primordial light itself came into the world and taught people to once more leave this first grace to the primordial light or rather to completely return into this primal existence there to receive a new life for the old light. And this exchange is the RECEIVING OF GRACE UPON GRACE or the giving away of the old, weakened, quite useless life for anew, imperishable life in and from god in all fullness.
6. The first grace was necessity in which there is neither freedom nor permanence. But the second grace is complete freedom without any compulsion and, therefore, since not urged or coerced by anything also forever indestructible. For where there is no enemy, there is also no destruction. By enemy is to be understood all that in any way impedes a free existence. (GGJ I, chp.3)
Chapter 4, Great Gospel of John, Book 1
About the law, judgement, grace and salvation. [John 1, 17,18]
17. For the law was given through Moses, but grace and truth came through Jesus Christ.
1. The law had to be given to the first life, namely, in the beginning already to the first man in the course of things through Moses who in this verse is also mentioned as a representative of the law. But since the law is an impediment rather than a furthering of life, no one could ever gain the true freedom of life through the law.
2. The first ideas of creation were placed in an isolated as if independent existence by a positive ‘must’ from the immutable will of the primordial might. Therefore, as concerns the separation and forming of the existence limited by space and time, this was accomplished by an immutable ‘must’.
3. Now the entity, man, was there, in his inner being to a certain degree the Deity Itself or, which is the same, the primal essence of God, only separated from his First Cause, although conscious of it, but still bound in a limited form and restrained by an immutable ‘must’. The thus placed entity did not relish this state, and his feeling of exaltation came into a mighty conflict with his inevitable limitation and separation. (S)
4. Since in the very first line of beings the conflict kept growing in intensity, the great fundamental law had to be tightened to hold the beings temporarily in a firm judgement which consisted in the manifestation of the material, solid globes and the thereby effected greater division of the primordial beings.
Chapter 6, Great Gospel of John Book 1
31. ‘I myself did not know Him before, but that he might be revealed to Israel I came to baptise with water (the ones waiting for Him)’
1. Naturally, the emissaries thereupon asked John, ‘Since when have you known this strange man, and how was what you have just said about him made known to you?’ - Here John replied quite naturally that he, as a man, had not known him either, but that his spirit had revealed this to him and induced him to prepare men for This One and to cleanse them with the water of the Jordan of their gross contamination through sins.
32. And John testified further, saying (after the baptism); ‘(As I baptised Him) I saw the spirit of God (as evidence for me) descending from heaven just like a dove that gently lowers itself, and this spirit stayed above Him.’
2. Here John makes known that he, too, is seeing Me for the first time in person before him, and that My Spirit within him has revealed this to him. Naturally, the emissaries observed this man during the short performance of the baptism with water, which John had initially refused to perform on me with the significant remark that I should baptise him rather than he Me. But when I insisted that it had to be done in this way, John gave in and baptised Me. But he saw what I Myself had revealed to him through My Spirit within his spirit as I had sent him to Bethabara, how the Spirit of God, that is, My very own eternal, primordial Spirit, descended upon Me from the heavens full of light like a shining little cloud in the way a dove descends, and stayed above My head. At the same time he heard the familiar words:
3. ‘This is My beloved Son, or this is My light, My own primordial essence in which I, as the eternal, primordial essence of love, am well pleased. Listen to him!’
33. ‘I would not have known Him either: but He who sent me to baptise with water, said to me; upon whom you will see the spirit descending, and remaining upon Him, He is the one who will baptise with the holy spirit.’
4. That is why John says, ‘ I would not have recognised Him either.’
Great Gospel of John, chap. 8
38. But Jesus turned, saw the two following Him and said to them: “What are you looking for?” They said: “Rabbi (which means: Master), where are You staying?”
 THIS text also is a sequence to the preceding ones and has historical rather than spiritual meaning: for with it begins the familiar, still quite material, taking on the apostles, and that in the same region where John was active at Bethabara, a most miserable country town inhabited by poor fishermen. This is also the reason why the two disciples immediately ask about My lodging – actually, in which hut I live.
 Since I had been staying in this area prior to the baptism for about 40 days preparing my human person for the beginning ministry through fasting and other exercises, it is historically also quite clear and certain that I had to have some place where to stay in this desolate and barren region which I considered the most suitable for My purpose.
 The two disciples knew that I had already for some time been living in this region. They may have seen me there a number of times without, however, suspecting who I was. Therefore, they promptly asked, not where I originally came from, but where I was staying in Bethabara which consisted mainly of the poorest fishermen’s huts constructed from clay and reeds and often even not high enough for a man to stand upright therein.
 And so I, too, lived in a similar hut which I had built Myself rather deep in the desert. The hermitages which exist in practically all Christian lands date back to that.
Chapter 7, Great Gospel of John, Book 1
35. The next day again John was standing (at the river Jordan) with two of his disciples.
1. The original text, for instance, of verse 35 reads: ‘The next day John was standing again with two of his disciples.’ Here arises the question: Where was he standing and were the two disciples together with him or were they standing in a different spot, only at the same time? - One must notice right away that neither the place nor the action of the two disciples has here been stated.
2. Why has the evangelist failed to mention this?
3. The reason why has already been indicated for, especially at he time when it was customary to write like this, it would have been quite certain and obvious that John was standing at the river Jordan under a willow waiting form someone to come to be baptised. And since he had several disciples who listened to his teaching and also recorded it, usually two, but when there was much work more were with him, assisting with the baptisms and probably also baptising in his name and in the way he did it.
4. Since at that time all these circumstances were only too familiar to the people around John, they were not recorded. It was then customary to write like that, but also necessary due to the lack of writing material, wherefore only the main point was recorded and by beginning a sentence with ‘and’ it was indicated whether the apparently separate sentences were related to each other or not. For this reason such conjunctions were seldom put in letters before the main sentences that had reference to each other, but certain known signs were used.
Chapter 9, Great Gospel of John, Book 1
Further callings: Philip and Nathanael. [John 1: 43-51]
43. The next day Jesus decided to go again to Galilee, and he finds Philip and says to him: ‘Follow Me!’
1. In the morning I tell the two, ‘My time in this desert has come to an end. I shall ho to Galilee whence I have come. Will you come with Me? I leave the decision to you for I know that you have wife and child whom it is not easy for you to leave. But no one who leaves something for My sake will lose what he has left, but will regain it many times over.’
2. Says Peter, ‘Lord, for your sake I would give up my live, not to mention my wife and child. - They will survive without me, for I am a beggar and cannot provide them with much bread. Our fishing brings hardly enough to feed one person, let alone a whole family. My brother Andrew can confirm this. Although we were born at Bethsaida, we had to come for food to these desolate banks of the Jordan, which are comparatively rich in fish, where we have now also been baptised by John. Our father Jonas is still strong and so are our wives and sisters. Added to this the blessing from on high, and they will manage.’ - I commended both of them, and we started on our way.
44. Philip came from Bethsaida, from the town of Andrew and Peter.
3. On the road, which for a while still followed the banks of the Jordan, we meet Philip, who was also born in Bethsaida, and was now in the early morning fishing for his breakfast in the waves of the Jordan. Peter drew My attention to him and said, ‘O Lord! ^%This man suffers much and is very poor, but still the most honest and righteous man, full of true piety in his heart. Would you consider letting him come with us?’
4. Upon such a loving suggestion by Peter I say only, ‘Philip, follow Me!’ Without hesitation he throws his nets down and follows Me, not even asking whither. Only on the road does Peter tell him, ‘The One we are following is the Messiah!’ But Philip says, ‘My heart already told me that the moment He called me so lovingly.’
1. And on the third day there was a wedding at Cana-in-Galilee and the mother of Jesus was there.
1. The ‘And’ here already appearing at the beginning of the first verse of the second chapter proves that these two chapters are closely connected. Hence it appears that this wedding in a family who is on very friendly terms with the house of Joseph takes place already on the mentioned third day, namely, counting from the day when I left Bethabara with my so far only four disciples and together with them spent a full day at the house of Joseph - who was no longer alive at that time - with the mother of My body who, helped by My other brothers, made every effort to show us the best possible hospitality.
2. In her heart Mary did realise that now the time had come for Me to begin My mission as the promised Messiah. However, wherein My work would consist she did not know either. At this stage she, too, believed in the complete expulsion of the Romans and the restoration of the mighty throne of David and its stable and invincible divinely glorious dignity which would never end.
3. The good Mary and all My earthly relatives still imagined the Messiah as a conqueror of the Romans and other enemies of the promised land. Indeed, the best of them had a similar idea concerning the promised Messiah, just as at the present time many otherwise honest people have quite a false notion about he millennium. But the time had not yet come to give them a different conception.
4. Thus, since My own house, beginning with Mary, had this notion about the coming Messiah, it can rightly be assumed that other friendly families could not have a better one.
5. This is also the reason why many families paid much attention to Me and, of course, to those whom I called My disciples. As a result also James and John decided to become My disciples, in order to rule the nations of the earth together with Me, for they had already forgotten many a thing I had rather clearly predicted to them in My childhood.
In Jerusalem, the Passover
Chapter 13, Great Gospel of John, Book 1
14. There he found in the temple the dealers in cattle, sheep and pigeons and the money-changers.
1. When on My arrival in Jerusalem I found that because of all the animals and their dealers some people hardly dared enter the temple as it sometimes happened that an ox went wild hurting people and damaging sacred articles, and people visiting the temple could often not bear the stench and noise and not seldom lost all their important belongings, this disgraceful situation had now become unbearable to Me. And Peter and Nathanael remarked, ‘Lord, have You no lightning and thunder left for this? Just look at it! The poor people are crying in front of the temple. They have come from distant places to honour God and because of all the oxen and sheep they cannot even get in. And many, who with great effort and danger managed to enter the temple and get out again, are complaining that inside they have been robbed of everything and almost suffocated by the stench. Ah, this is really too much and too evil! -Such a terrible nuisance should be stopped at all costs; this is even much worse than Sodom and Gomorrah.
2. These words were heard by a stranger, an old Jew who now steps up to us and says, ‘Dear friends, you do not know everything; but I myself was three years ago working as an ordinary servant in the temple where I learnt about things that made my flesh creep.’
3. Say I, ‘Friend, keep it to yourself, for I know about all that has taken place. But be assured, things have gone too far and still today you shall see God’s might and wrath in action in the temple. But do move away from the gates of the temple for a while, so that you may not be harmed when God’s might will be driving the offenders from the temple. After that they will no longer dare to perpetrate such sacrilege.’
The True Christianity
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