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Main Page The Spiritual Sun SSUN1-27 Chapter

Chapter 27

The victory and redemption of a wise stoic

27,1. The intellectual representative says: Best friends, to give a satisfactory answer to this question, it is imperative to properly discern different things from each other. Firstly, it is necessary to completely and intellectually explain the term “love”; only then will one be able to grasp how she reacts to everything surrounding her. The term “love” is nothing other and can impossibly be anything other than a need expressing itself and of which the cause can obviously none other thana lack of what stimulates the need. The need looks like hunger. When someone is very hungry, he has such an enormous appetite that he is almost convinced that he at least has to eat a world before his hunger would be satisfied. But what does this true experience say about this fantastic presentation? Nothing other than: you, hungry human, eat but one pound of bread and you shall be fully satisfied! Look it is the same with the more spiritual need of the term “love”. The human hungering after love believes he needs to fill the stomach of his heart with all infinity before he would be fully satisfied. What is the cause of this senseless longing? It is nowhere else to be found than in the lack of satisfaction of the horizon of his own insights, which is out of necessity followed by one emptiness after the other; the one feeling of missing something after the other. Love desires satisfaction. Since this ability to desire is a pure mechanical property of the spirit, she does not have the ability to discern what she should long for to attain satisfaction. Because this ability to desire has brought forth an emptiness in the insight, this lack of insight, which is equal to no insight at all, cannot evaluate the essential food needed for its satisfaction. At such an occasion, such empty-heads turn with their blind ability to desire indeed to the terrain of the infinity and is then of the opinion that they would freely receive from this is the eternal horn of abundance, the so-called roasted birds into their mouths. The degree of vanity of such a delusional idea is obvious, for such 'lovers of infinity' gain only a greater hunger than some or the other full satisfaction. This is very much self-evident and to be explained by a true to nature example. Imagine yourselves a hungry person, having a basket of bread beside him, while he keeps stretching open his mouth to the infinite space as if he would like to devour the whole starry sky, but he does not even look at the bread standing beside him. It is obvious that he would be more and more hungry with every passing hour for infinity and if he would not soon grab the basket, he would finally be given over to death. From this can you, esteemed friends, without any further explanation easily understand how it stands with this so-called “love for God”. The true love unto God can subsequently be nothing other than that every free human should live up to his insights within his given horizon. This realization can only gain momentum when man have recognized himself and his given domain. But to achieve that, man must carefully remove all hindrances out of the way, free himself of all external, unimportant needs and then go into his center from where it only then begins to become possible to look at his whole horizon, then filling his domain with what has been given to him. Has he achieved this through perseverance and great self-sacrifice, then he has completely satisfied his love or his desire. Whatever he would digest of this, he shall be able to quickly recover out his own given abundance. This is then, seen from the stance of the pure intellect, a full and satisfied love which will not again present itself as hungry but be expressed as a joyful satisfaction. Look, this is the clearest opinion within my horizon. If you would have any objection, you can, as said, say it just as freely as it stands me free to react on every objection.

27,2. The initiator says: Best friend, you have thought your answer through thoroughly, and we can find no objection to it. Since you have granted us to speak some more, we would still want to discuss with you a very important issue. Be thus so generous to listen to us.

27,3. Look, with us, something principally different is being taught and no-one wants to oppose this teaching. Yet, from your viewpoint, we do not know what to think of it. This teaching consists of the following:

27,4. God, the all-encompassing power, and principle of might would focus Himself to his center, formed by this act a culmination-point of all his infinite power and might of the complete Godly Being into a human form and that in the person of a certain Jesus Christ, who acted on planet earth. He would teach there Himself, approaching man as His creatures like a brother to, out of His overbearing love for His creatures, let His adopted body be killed by them!

27,5. As proof of His divinity, He performed wonders and deeds not possible for any man, He raised Himself from physical death after three days and then returned to His Godly center in the sight of many!

27,6. He teaches in the world, or better, on planet earth nothing other to man but that they should love Him above all and to those who would, He promised His Kingdom, consisting of an ever-deepening knowledge of God, out of an ever-growing love for Him and from this knowledge and love comes unspeakable bliss, called the eternal life in God.

27,7. Look, this cause is not as insignificant as you would think. Where we come from, this Christ lives, and we are still very much and clearly and lively of the conviction that all creatures in all infinity should obey Him. Only a nudge from Him is enough to stop countless hosts of worlds to cease their existence and another nudge and countless hosts again fill the endless depths of the eternal, infinite space. What do you say now about our problem, that we proposed to you in your sphere?

27,8. The intellectual representative says: If this story of yours is not a mirage, then is, regarding the focusing of the eternal might and power in some or the other center, indeed not impossible, because exuding from every given point, an infinite possibility of lines is possible. Regarding the incarnation of the Godly center of might and power, there is indeed something to say about it, even though the pure intellect cannot accept something like this a complete contradiction. In that this Being have taught mainly the love unto Himself, appear to the thinker as pure egoism from the side of the Godly Being. If we would accept that the Godly Being or the concentrate primordial power in Himself would have such egoistic need, then he would begin to be absolute; and if man would be able to dispute this, then all the above mentioned could await complete annihilation.

27,9. It must be different with this love, then this Godly center can reveal Himself very well in human form. If it would, by your described love, only be a hungry one, then it should be obvious to you in what hands the being of all things would find himself as the unending power and might need to so to say, satisfy Himself with them.

27,10. Since you have told me some more about this Christ, that He is a certain sense on grounds of His promise would find Himself among you as the always Self-revealing omnipotence and primordial power, then you surely must see that I can say nothing from my given sphere against it, nor for it. In such cases, it always comes down to one's own experience.

27,11. If I would be able to see this Christ or incarnated Godly center myself, I would sure know to what extent it is true. But as such, esteemed friends, you should be content with what I have. If you would be able to bring this Christ here to me, you can rest assured that I would, as far as it pertains to my sphere, not judge His Being unreasonably, but nothing should be above my sphere!

27,12. The initiator says: Would that this Christ, being the most loving Being, come here and bid you to follow Him, what would you then do?

27,13. The intellectual representative says: If He is that and I recognize Him to be what you have told me about Him, then there is not much to consider that the infinitely smaller potentate should follow the infinitely greater potentate, driven by Himself, for there is no other outcome possible or thinkable. If it is not so, then it is also clear that I cannot step out of my sphere in my own power, because my sphere is, as I have already sufficiently explained, a given something and not a self-creating something.

27,14. The initiator says: Then look at Me, I am Christ, what do you want of Me now?

27,15. The intellectual representative says: If you are the Christ, let me see it and I will follow You.

27,16. Christ as the initiator says: Let it be light in this sphere and you, barren region, become a paradise!

27,17. Look, the intellectual representative falls down before the Master, worship Him and say: Then it is true that everything is possible for God! Master, because You have been so gracious unto poor, self-banned me, I ask You to take me up into Your sphere!

27,18. But let me be the very least in Your sphere of mercy! I know that you can broaden my horizon, just like You have given me as I am, out of Yourself; I got used to this sphere as the most cramped of all spheres, let me then be as the very least among all those You found to be worthy of Your compassion, stay in this sphere. Believe me, oh Master, and see in me the being which completely came out from You, that my spirit never could imagine that I would see You, the infinite Giver, everin Your Primordial Being. Because I have now seen you like this, all greatest prerequisites of my spirit have been fulfilled.

27,19. The Master says: Then follow Me and you will certainly not be the least where I dwell among My children! But not here, but only there you will recognize in Me the most loving, Holy Father!

27,20. Look, best friends, this is still one of the most effective ways to rescue such a pure intellectual spirit from his sphere. But there is in this for your visible environment, many more such spirits, with whom it does not fare so easy as with this one. This is especially so when such stoic intellectual spirits would have in him a high degree of haughtiness due to his learning; this is not uncommon. It would not be good for you to attend to such a conversion process, for you can deduct that such cases often fail by the hundreds. With this, we will then leave this region and go deeper into the ravine in the middle. With this then, enough for today.

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