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.
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