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(The Lord to the patriarchs:) 4. "You have now all come to Me in love, except one, and have recognized Me, your eternal God and Father, also in this poor form.
5. "But I tell you that I appear thus poor only to the poor, but infinitely rich to the rich. 6. "You were poor in your hearts since little love dwelt in the same so that I could only appear to you poor and extremely needy, just as you had Me in your hearts. 7. "For poor was your cognition and poor your love; therefore, I could in truth appear to you only as you yourselves were disposed towards Me in your hearts. 8. "Had you been rich, verily, you would have beheld Me rich! For I am poor to the poor, rich to the rich, merciful to the merciful, gentle to the gentle, mild to the mild, just to the righteous, full of grace to those thirsting for the light, a most loving Father to those who love Me, mighty to the mighty, strong to the strong, a Judge to the judges, Life to the living, dead to the dead, a Fire to the fire, a Storm to the storm, a Wrath to the wrath, a Judgment to the judgment, Heaven to the heavens, a Creator to the created beings, a Father to the children, a God to the wise, and to the true brothers I am even Myself a true Brother! 9. 'Thus I am All in all! Man beholds Me in accordance with the nature of his own heart; and I will not ever appear to man in a different form from that in which he has visualized Me in his own heart. 10. "For no one has a strength nor a vital power within him save the one with which I have endowed him; but for the sake of man's independence I also gave him a completely free will out of Me and made all these vital forces granted him subject to this free will which, like a second God, is as such completely separated from My divine fundamental will. But just as the will is free, also its love and then all its cognition are free. 11. "Why did I arrange man in this manner? Because I set him up as My perfect image who was then to develop opposite Me independently, that is, form Me within himself according to his measure, just as I had first formed him according to Mine.
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8. For the world I am a most insignificant hero for whom there is not much regard. The scholars look down upon Me and at the most call Me an honest man. Some of them ignore Me completely; for them I no longer exist others still admit some divine trait in Me, but only for a short time, then they let themselves be influenced by the worldly wise. Soon I am dismissed and at the most regarded as a God for old women. For some of My servants and workers, who imagine themselves great, I merely serve as an official seal and as an external kind of divine cover for their idle nonsense and their gross and utter foolishness and stupidity. There are some who permit Me still to retain My divinity, but for this I must allow them to make of Me what they will in their pursuit of temporal gains. And what is the worst: I must be a downright absurdity! Love and mercy I may have only as long as it suits them; then I must become more pitiless than a stone and must suffer Myself to be changed into a most despicable tyrant I am expected to rush from One tribunal to the next and pass one condemnation after the other. My love must therefore be only temporary, whereas My tyranny and harsh judgeship are meant to last forever. Oh, those utter fools! My infinite forbearance, gentleness, meekness and eternal love for My created beings certainly do not serve their greedy purposes, but all their plans shall soon be thwarted. Their accounts are before Me and the measure of their deeds has been almost filled, and their reward is awaiting them.
9. For him who does not know Me the way I am, and who I am, it would be better not to know anything about Me, for then I could still revive him in the spirit realm. But as things are they make themselves incapable of receiving My help as they deaden the life within them by destroying and slaying Me within them, thereby becoming vines separated from the grapevine. Chapter 44
ABEDAM'S SPEECH CONCERNING BOTH THE FATIIER AND THE JUDGE IN HIM Thus Pariholi accompanied Adam to the high Abedam. Abedam received the now most contrite Adam with the greatest friendliness and said to him: "Adam, will the time ever come when you recognize Me as the Father and not just more and more as a judge? 2. "Yesterday you saw Me from the most humble side and I let Myself be recognized only gradually by you, as well as by all your children, so that nobody might be impeded in the freedom of his heart through My visible presence. 3. "However, since I let Myself be gradually recognized in a manner that no one should be restricted in the freedom of his life-sphere before Me, you did recognize Me and with your mouth acknowledged Me as the holy, most loving Father, - but your heart never gave itself wholly to this Father; because where the Father entered, also the judge entered with Him, who then coerced your heart to love Me, albeit to fear Me three times as much as to love Me. 4. "And in this ambiguous relationship you have continued to this very minute, never able to grasp Me with all your love, for you feared Me and in this fear could never see in Me the Father, but always only the judge. 5. „Then I awakened you mightily, and now you come to Me as a loving son, but the love in your now ardent heart is not your own; for I have kindled it freely in you in order to fully awaken you. I tell you: The Father and the judge are not yet separated within you. Now seek to grasp the Father in you with the strength of your own life. Yes, do grasp Him fully, separating the wretched judge from Him, for he has at all times prevented you from beholding the Father's endless love in the brightest light before you and all the children issued from you. 6. "Now realize that I did not come to you as a judge, but as a most loving holy Father, to give with My own hand already on earth to all children the most glorious, most holy seed for eternal life. Then you will surely and dearly recognize in your own glowing heart that the judge and the Father are not ever reconcilable in the loving hearts of the children, but at all times only the Father as such or the judge as such must become master of their life; the Father towards eternal life- and the judge towards the eternal death of the spirit of love. 8. And the high Abedam added: "Amen, say I too; amen, according to the love of your hearts, amen, according to the action therefrom. And I do not ever say amen anywhere but in the pure love.
9. "You shall not pray to God Who is holy, holy, holy, but only to the Father's love; for to God all men are an abomination, - only to the Father are they children. 10. "God's holiness is inviolable, but the Father's love descends to the children. 11. "God's wrath judges all things towards eternal annihilation; but the Father's mercy does not allow even a dream to ever perish. 12. "As far as God is concerned everything must die, but then the life of the Father come over the dead. Whoever seeks God will lose Him, himself and his life, for God does not allow Himself to be touched. And men's wisdom that seeks Him is to Him a disgusting folly and inevitably kills he seeker. For he touches God with wisdom, but no created being may touch God with whatever a sense and still stay alive. "[5] For if men of this Earth want to become children of God, they must try in every way to be as perfect as the eternal and holy Father in Heaven who is in Himself the eternal truth, the eternal love and power, and all the endless good, righteous and wonderful that results from it. Therefore, it is also written in the Scripture: ‘God created man after His likeness, He made him after His image and blew His breath into him, so that he would become a living, free soul.’
[6] In this manner, men of this Earth are not simply and solely creatures of Jehovah’s almightiness, but children of His Spirit, and consequently of His love, and thus – as it is also written – gods themselves. [7] And if they are – and their completely free will that is not limited by anything clearly proves this to them – then they also are completely free lords and judges over themselves. But they only become perfect and lords who are completely equal to God, by making God’s will, that is faithfully revealed to them, as their own will by acting according to it, in which they also are completely free. [8] That is why God works only very seldom visibly among the people because already since the very beginning He has given them out of Himself the capability to slowly raise themselves, out of their own power, up to the highest level of life that is equal to God. [9] Thus, the one who, as soon as he uses his mind, begins to search for the truth and its goodness and will also act immediately according to what he has found, is already walking on the right way, and God will lighten that way for him more and more and lead him to his glory. But the one who, also by his own will, becomes lazy and who will attach himself to this world and its enticements – which are only present for the outer and perishable sense organs of the material or physical man for the test of his free will – will judge himself out of his free will and will make himself equal to death and judgment, and is consequently himself also as good as judged and dead." (90. About the destiny of men - GGJ Book 20) "And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God." (Revelation of John, 4)
"And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth." (Revelation of John, 5) "[1] Said Raphael: "That is only a corresponding picture of what I have told you about the creation, or rather successive formation, of a whole heavenly body. [2] The great primordial spirits are really the thoughts in God and the ideas going forth from them. [3] The mystical number seven is to be understood as that which is completely and primordially divine and godlike in every thought going forth from God and in every idea conceived and as if set out of Him. [4] The First Spirit in God is Love. This is found in all created things: for without it nothing would have been created. [5] The Second Spirit is Wisdom, as the light going forth from love. This, too, you can see in the form of every being; for, to the more light a being responds, the more developed, definite and beautiful will also be its form. [6] The Third Spirit, going forth from love and wisdom, is the effective Will of God through which the envisaged beings become a reality, so that they can really be and exist. Otherwise all the thoughts and ideas of God would be the same as your empty thoughts and ideas, which are never put into action. [7] The Fourth Spirit, issuing in turn from the three, is called Order. Without this order no being could have a permanent and lasting form and, therefore, never a definite purpose. For if you harnessed an ox to a plough and it changed its form and shape, say, into a fish or a bird, would you ever achieve a purpose with it? Or suppose you wanted to eat a fruit and it turned into a stone before your mouth, - what good would the fruit be to you? Or you walked somewhere on a firm road, and the road turned into water under your feet, - could even the firmest road be of any use to you? - Look, all this - and inexpressibly more - is prevented through divine order, as the Fourth Spirit in God.  Chapter 8 THE FALL
"1. Thereupon eternal Love covered Its face and withdrew for a certain time in accordance with the number of order, was blind out of the depth of Its mercy and would not, and could not, know what the newly created would do in the judgment of the Deity for their freedom-test during the short time on earth through the love of mercy. And the place that was given them as a dwelling-place was a valley and a garden on the firm part of the earth and was called Paradise. That was the land which later abounded with milk and honey and was the place which in the great Time of times, when eternal Love performed the greatest of Its acts, was called -and will forever be called -'Bethlehem'. This was the spot where the eternal Word bodily in the flesh saw for the first time the light of Its grace shine upon the drop of mercy from the distant sun, the moon and all the stars. 2. And behold, their desire kept growing in the judgment of the Deity testing them in Its wrath. There was a tree standing in the garden bearing the most beautiful apples, and Eve felt a great desire for them and said to Adam: "Look, Adam, I feel a great desire for this fruit. If you want it, I shall pick one and taste it and then hand it to you as a first gift from my hand."  In his famous book Mere Christianity, C.S. Lewis makes this statement later known as Lewis’ Trillema: "A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic--on the level with a man who says he is a poached egg--or he would be the devil of hell. You must take your choice. Either this was, and is, the Son of God, or else a madman or something worse. You can shut him up for a fool or you can fall at his feet and call him Lord and God. But let us not come with any patronizing nonsense about his being a great human teacher. He has not left that open to us.”
So, was Jesus a liar or a lunatic or exactly Lord and God, as He pretended to be? Or maybe was he just a mythic figure as many still think today? As a matter of fact, there is today more than enough historical and archeological evidence to support his existence that every reputable historian (including non-Christian ones) agrees he was indeed, a real person. |
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