RBLUM-32

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From Hell to Heaven


Chapter 32 - Love Me, Jesus; for the fullness of the Godhead dwells in Me! Robert doubts this, intending to accept it in faith.


1. Say I: “My dearest friend and brother! The grape should not be picked from the vine before ripeness, because its life-juice would still yield a sour wine, with little spirit in it; or if any, then a most unprecious one.

2. “Behold, you also are still like the unripe grape, not ripe for the desired revelation; you shall shortly see why! But when you are ripe, then your own spirit will tell you what you ask of Me ‘off the cuff’.

3. “We have to still deal with an important chapter; if this goes off well, then you shall ripen faster than you think. If however it does not turn out within God’s order, then you shall take some time yet to mature.

4. “But this you should know in advance: as the grape ripens through the sun’s warmth, so every human spirit ripens through the right love towards God. If however you cannot love God yet, since you ask His where and how, then love Me with all your strength, since you surely can be in no doubt about My nature. Therewith you are bound to get closer to your desired ripeness, because love of neighbour is akin to love of God. And you surely shall not doubt that I am your closest neighbour here?!

5. “So do it, and you shall be fast approaching the Deity. - But let us now proceed to our chapter to transact.

6. “Dear friend, since you are familiar with Paul’s Epistles, tell Me what he meant by: ‘In Christ dwelleth the fullness of the Godhead bodily’; did he in truth mean that in Christ – hence in myself – dwells the fullness of the Deity? Or did he want to only, with those deifying words, signify the spiritual excellence of My doctrine, especially by the tendency of yore to deify everything extraordinary? Tell Me what you think – I want to hear it.”

7. Says Robert: “Indeed, my Friend, this is a ticklish question! For how can one guess what the good Paul meant therewith! It would be risky to assert straight-out that this respectable teacher of the heathens meant precisely that. I actually find it quite arrogant of some teachers when they assert to have fully grasped the true spirit of some genius author! I am far humbler in this regard, letting others be the judge. If I fancy their opinion, then I agree with them; and if not, then I listen to others, thereby acting in accordance with Paul, who says: ‘Examine all, and the good retain’. But I can acknowledge as good only what tallies with my innermost conviction. If Paul meant the first, which is possible, then he could not have meant the second, and vice versa! So much is mathematically and logically true.

8. “From this my definition You will hopefully see why I have to excuse myself from answering, looking to You for what You ask of me! Be so good therefore and let Your wisdom tell Me Your thoughts on this chapter!”

9. Say I: “This answer I expected, My friend. It had to be clever in the natural sense, because you are a man of commonsense. But no supernatural cleverness is to be fund therein yet. But according to the innermost, purely spiritual intelligence, Paul could have meant only one thing – this clearly transpires from the sequence of his words, admitting no doubt about whether he meant one thing or another in pursuit of this most important thing; leaving us to assume with certainty that he meant only the first case. But how this can be discerned from the supernatural intelligence, you cannot know of course. Because Hegel, Strauss, Rousseau and Voltaire have themselves never understood this. And you, as one of the most fervent admirers of these worldly-wise, cannot possibly know yonder path, of which your teachers and leaders were even more ignorant than were the Romans about America, Australia and New Zealand.

10. “Had you, as a German, instead of these leaders conscientiously studied the German Bible, Swedenborg and similar wise men of German extraction, you would know perfectly well how Paul is to be understood. But as a Hegelian, you are still far removed therefrom, and it will take much yet to bring you to the innermost intelligence! But pay heed to what I want to tell you! If you accept this, then you shall be moved considerable closer to your goal.

11. “Behold, Paul took Christ, hence Myself, as the highest dive Being, although he had been My most brusque opponent. – Now tell Me what you think of old Paul’s faith and wisdom?”

12. Says Robert: “Most beloved Friend, for this question once again it is hard to find an adequate answer, for firstly, here a supernatural intelligence is needed which I lack. Wherefore one cannot, without further proof, simply believe something that the otherwise intelligent Paul himself hardly believed , while making others do so. Because all the sages of antiquity, together with Paul, are certain to have discerned the shaky ground beneath all metaphysical and theosophical theories. In line with their human cognition they pondered how unhappy the human race soon would be, if through intensive clarification it came into the clear about its transitory nature. Wherefore they sought through speech and sayings – occasionally in the order of the oracle of Delphi, to lead the nations back to some mystic faith, through which at least some hope in a future life could be slapped together. Whether they themselves actually nurtured such hope, or were themselves fully persuaded of everything they taught, I must put into question until – either along the line of inner intelligence, or through direct contact with those spirits who taught thus.

13. “I on my part, incidentally, have not the least objection to taking You as God, until I find another somewhere! Should no other God turn up anywhere eternally however, then You remain my only God and Lord forever! Because if it is one of us two, then it is obviously You! For not the feeblest trace of a Deity can be found within me, notwithstanding all Hegelian wisdom. You must not ask me for proof of why I gladly believe and accept this however, for there I would find no answer.

14. “For what one believes one does so without proof, because faith itself is either no more than an inertia, or sometimes an, as-it-were, intellectual obedience. If however a more active intellect demands proof of a subject, and such intellectual proof is demonstrated, then faith ceases to be faith anyway, for it then becomes visible conviction.

15. “But this I am not at all able here to procure about Your Deity. Wherefore I intend to initially just believe that You are a God. Should it be in future established and elevated to reality, then my faith can easily be transformed thus!

16. “For behold, I am a wily Thomas, and need exact proof before I accept something as definite.

17. “You have indeed recommended me the Bible, and the theosophist Swedenborg; but of what use such makeshift advice, where it cannot be substantiated. Wherefore we shall delegate it to simple faith, and if possible, this will make me somewhat more stupid than I already am, so that I wax the more in my faith; then I foresee myself as far happier than I am now.

18. “For a real fool has a big start on happiness over an enlightened spirit. Whilst the latter investigates by the sweat of his brow, to get closer to the great holy church, to therewith make many thousands happy, the man of pure faith just prays his ‘Pater Noster’, thereafter lying down on his bear skin sleeping untroubled, sweetly and quietly, like a marmot; comes the last hour, and it shall be no bother. If only a priest provides a well-paid dispensation mass against hell, and forgiveness of temporal sins and punishment in purgatory! His blind faith takes all this at face value, and he dies in the confident hope to at once be taken up to heaven; this I call lucky stupidity, and I add:

19. “A fool and a donkey is he who spends all his life on thinking and research, because this increases his happiness neither in the physical nor in the spiritually nebularistic world; on the contrary, it makes unhappier in proportion to his thirst for light and truth, becoming gradually conscious of no purported Deity every creating a spring for the quenching of this thirst.

20. “I shall therefore leave that path, and instead throw myself into the soft arms of dull and sluggish faith. That way perhaps I shall attain to something that one rightly calls the true happiness of the human being?

21. “How happy a prelate for instance; he thinks of nothing, invents nothing, living only by his real Roman Catholic faith in the sweet epicurean-stoical order, enjoying his selected daily meals. Verily, Friend, this is a happy existence! And such life the blindest and most stupid faith yields?!

22. “Wherefore I intend to without further thought, throw myself into the arms of faith; perhaps this shall make me happier?! Wherefore I now believe in Your Deity! Tell me, have I done the right thing? Please speak, my beloved Friend!”


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