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Main Page From Hell to Heaven RBLUM-30 Chapter

From Hell to Heaven

Chapter 30 - About the rich glutton and poor Lazarus in the beyond. Who created hell? Only the malice of the spirits.

1. I continue: You are thinking: ‘Indeed, it is all true, if the Deity speaks like that to those who in their fullest freedom have isolated themselves in their nature. Hence this apparent scare tactic cannot enshrine that shock of a first impression. But what then is there to the tale of the poor Lazarus and the rich glutton, who without all grace is seen in the most terrible fire of hell, pleading and finding no ear, and between whom and the grace of God there is an unbridgeable abyss, over which there is no bridge into eternity? How does God’s love, wisdom and mercy address that?’

2. Say I: “Dear friend, I well knew that you would bring up that question; I ask you in return, whether you can tell Me who actually cast this glutton into hell: God perchance? Such I am truly not aware of.

3. “Or has same turned to God’s love and grace in his necessary torment, in order to be freed? I know only that he turned to Abraham’s spirit and not to God! Abraham’s spirit nevertheless, although as a created spirit is exceedingly perfect, yet eternally not the Deity Itself, Who alone can help. And It is also in such cases the unbridgeable abyss, over which the spirits of differing natures must never shake hands, because her God’s most secret and deep wisdom and love are at work!

4. “If however this glutton finds himself in great misery, can the Deity be blamed for his casting himself mightily into it? Can injustice be done to the willing, if he desired what befell him? Speak your mind again!”

5. Says Robert: “Indeed, this is totally right again! But if the Deity is filled with the greatest love, which It is bound to be, as I begin to comprehend gradually, then the question begs itself: ‘how could the Deity have arranged such most tormenting place or condition, where a spirit has to first bear indescribable pain before he potentially nears perfection, and through that pass over to milder circumstances? Has there to be a hell? And do such spirits have to be capable of pain? Could not all this be arranged in a less cruel way?”

6. Say I: “Hearken, my dear friend, do you think that God set up hell in that way? Oh, here your are much mistaken! Behold, this was done by the spirits themselves, from antiquity. God merely permitted it in order not to curtail their freedom in the least. But that He should ever have created a hell, that no being in all the heavens can even remotely imagine. For if God could create a hell, then He would also have to be imbued with sin and evil, which would be an impossibility for God, for it is not possible for Him to act against His own eternal order. And so it is unthinkable that God out of Himself, in the actual sense of the word, could create a hell. But He can and must allow it to the freest spirits, if out of their completely perverted original order they prepare circumstances for themselves which indeed are most evil and wicked!

7. “You shall not however, throughout all infinity anywhere find a place which had already been founded by God as hell. For nowhere is there a hell outside of man himself. If however man of his own free will, by total disregard of God’s word develops hell, not turning to the easy keeping of God’s commandments: how can God be blamed if a spirit voluntarily abandons, mocks and blasphemes Him?

8. “Since God alone however is the true life and also the light of all lights, and hence also the only complete blessing of all beings, - it then also is understandable that a state of godlessness can have nothing pleasant, - since there can be no life, light or goodness without God!

9. “A man who abandons God, casting Him out from himself and not taking Him up again, necessarily must create a true hell within himself, which must be bad and wicked in everything. If such human spirit then, from such godless state, necessarily fares very badly – getting worse with time, then the Deity cannot be blamed. Because if the Deity were to nonetheless take over such being omnipotently in spite of the being’s most stubborn resistance then this would instantly annihilate such being, which would be against all divine order.

10. “For were the Deity to destroy even the smallest being that had once been set free out of Itself, then this would be the start of the destruction of all beings. Since the Deity however unchangeably established Its order for the non-destruction ever of whatsoever being of any self-development, the everlasting enduring of every being is thereby assured, and therewith the possibility of becoming an exceedingly blessed one, or remain unhappy, if desired!

11. “If someone owns a vineyard into which only precious vines are planted, the owner eradicating all precious vines afterwards, setting thorns and thistles in their place, finding more pleasure in such wild growths rather than in simple vines, - say, is the Deity also to blame, if this foolish owner takes in no wine harvest, becoming thereby a miserable person without means?

12. “Behold, such is also the case with all spirits who will not put up with God’s order, not wanting to nurture the splendid divine vineyard within themselves! If then harvesting thorns and thistles in place of superb grapes, can God be blamed as the Creator of such disaster? Tell Me what you think!”

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