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PETER'S LOGICAL EXPLANATIONS AND THE ELIMINATION OF THE SUN-ELDER'S DOUBTS REGARDING THE VISIBLE PRESENCE OF THE LORD.
164,1. (Says the sage): "Dear friend, it would not be the one walking between the two women, would it - the one behind the three daughters of this house whom we sent to meet you at the spot where you had stopped and did not want or dare to proceed?
164,2. For us, it would be most improper if even a third-degree sage allowed a woman to guide him. How do you think we would regard it if the Supreme God, from Whom all laws of order must originate, should be guided by women? Provided, of course, that this spirit, or rather, man, who shows no evidence of being somebody special, is such a god."
164,3. (Says Peter): "Friend, have you not during all your life made various items, either for your practical use or just for you pleasure?
164,4. You say: 'Certainly I have, for both purposes!'
164,5. Well, since you have made various things, do tell me whether there is one among them of which you would say, 'This work is unworthy of me. I am ashamed of it and it would be against all existing order, and most improper if I looked at it or even touched it'?
164,6. You say, 'No!' For, if you had such an item, how could you have made it at all if it had been unworthy to look at or touch with your hands? You are quite right. But now listen:
164,7. If already you, being before God only a most imperfect master of your works, do not find any of them so bad that they are unworthy of you, why, then, should you expect it of God, Who is forever a most perfect Master of all His works?
164,8. Tell me, which work of God do you find so bad that He should be ashamed of it? Or should He, the Eternal Lord of all His endless works, expect us - His works - to tell Him what would be proper and right in relation to any particular work of His? What do you think about that?"
164,9. (Says the sage): "O friend, I now see clearly that your wisdom is most profound. All your assertions are well-founded and there is nothing one can say against them. I am now seriously beginning to believe that this insignificant-looking man could well comprise the Supreme Divine Being! For, if that was possible on the small Sacred Planet - as we were taught by His angels - why should it be impossible in this large world of light?
164,10. You see that I can and also do accept this. However, there arises now another terribly* important question: If it is He, the Almighty, the Holiest and Wisest Who is too sublime and holy even for our greatest and deepest thoughts, so that the wisest and purest sage could not ever dare to think His name, how shall we receive Him and find mercy before His eyes?"
164,11. (Says Peter): "Friend, He is already quite close. Look at Him with your sharp eyes and tell me whether He looks so terrible and frightening. Also tell me whether you think that the three daughters of this house, who keep looking around to Him and seem to be in a very happy mood, show any of your great fear ?"
164,12. (Says the sage): "O friend, I do not see anything of the kind. He looks gentle and mild, and, as for the three, I have never seen them so exuberantly gay before!"
164,13. (Says Peter): "Well, since you have noticed that, how can you ask such a question? I tell you, do not fear Him, for whatever He does, He does it out of love, and never wrath and revenge - although wrath and revenge are His, just as love is. Therefore, no one should use them against his fellow-men.
164,14. For the wrath is God's alone, and revenge is the Judge's, but love is the Father's, and He gives it to His children and seeks it in them. Therefore, He always comes with a father's love for His children, whom, because of His love, He has made in His image, placing in their hearts the wonderful vocation that enables them to become what He Himself is.
164,15. If this is the eternal truth, would it make sense to fear Him Who is love itself?
164,16. You are not afraid of me who am mighty and powerful enough to destroy this entire world in a moment with just one thought and create a new one. And since you do not fear me, who has all the might from the Lord but can never be as good as He is, how, then, can you fear Him Whose kindness is infinite?
164,17. Do not be afraid, but be full of joy that this boundless grace is being bestowed upon your world. And He will be pleased with you and all the others, and He will help you where His help is needed most. But now, friend, get your heart in order, for with a few more steps, He will be in our midst."
164,18. (Says the sage): "Oh friend, I do not know whether my heart is in order or not. But for the first time I feel a great love for Him.
164,19. I have been able to overcome my fear with the help of the following suppositions, which seem to me rather wise: As a result of correct thinking, as a creature I cannot possibly be more or become more than a creature. Thus, God can never be less or become less than what He is, namely, God, the most perfect Primordial Being, which is the basis for every other being.
164,20. Without a Creator, no creature is even thinkable, but the Creator is - without creatures. The Creator is already what He is through His infinite, clearest consciousness, enabling Him to create when and whatever He wants. The creature can never be anything until the almighty will of the Creator makes it into something.
164,21. I see in the Creator, as well as in the creature, two necessities, of which the latter appears to depend conditionally on the first. And since this matter cannot be regarded in any different way, I do not see why I, a conditional necessity, should fear the unconditional one.
164,22. It pacifies my mind to look upon this matter as follows: Our big world has on its surface a lot of things that are so small that their volume, compared with the total volume of our entire world, would be almost like a nothing against infinity.
164,23. Nevertheless, the small exists alongside the big, unconcerned, and enjoys its existence for the same reason the infinitely big does. Even if, compared with the big, it is a nothing, it is still complete in itself. And further: I can, of course, never become what our most sublime, almighty Creator is; nor can He, notwithstanding His omnipotence, become what I am - a created being.
164,24. Not that there would be any advantage in this, but it is a peculiar state which can never be entered into by the Creator. And, thus, each of the two necessities has something of its own: The something can, even if apparently, never really be achieved by the opposite party. If I visualize this relation, I also lose the fear that had taken hold of me."
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