SSUN1-34

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Main Page The Spiritual Sun SSUN1-34 Chapter


Chapter 34

Mutual influence of married couples upon each other

34,1. You say: this is completely correct, and we understand. But since we also saw women in the company, who did not fulfill any public office, the question is what they are doing here and why they are in a certain sense an integral part of the company.

34,2. My best friends, you should be amazed of yourselves that you have not understood it immediately.

34,3. Is it not the case as from old that the in many ways weaker woman passionately desire and long for exactly that what they are the least capable of, namely to reign and rule. When men fulfill one or the other office, and he marries or is married, it is certainly always the case that the woman at the end rules more than the man who is actually more equipped to rule.

34,4. To execute their plans, they use all their female cunningness and the husband sure must be very resolute if he does not want to be caught by his “Eve”.

34,5. You again ask: Yes, but why is it that the woman usually gains the victory through her cunningness? I tell you: the reason is very much natural and therefore also understandable. If you would consider that the woman is the root of the man, then you will have everything else easily declared.

34,6. The trunk of a tree indeed stands with his branches in the light of the heaven, sucking its ethereal food from the rays of the sun and no one sees that still draws his main amount of food through his roots. If the roots would conspire against the tree and loosen themselves from it, what would soon happen with the tree? He would wilt and finally bear no more fruit.

34,7. Look, the wife knows this in her heart, and they can very well feel how much the man needs her. If she had a bad education, though and has a depraved nature, they would do the same than what the roots sometimes do to a tree; they let new shoots grow from the earth, feed them and thus deprive the tree of its future nourishment. Such root-twigs will certainly never grow into a powerful and fruit-bearing tree, but only bushy growth resembling the tree. If the tree with the higher food from the heavens would not powerfully resist such misuse, by diligently pushing the growth of its branches and smaller twigs to let the root-shoots wilt in its strong shadow, to let them be suffocated during a favorable season or with the help of winter, then it would certainly be detrimental to his own existence and work sphere.

34,8. As such it goes with a man who has a wife with a lust for power and wants to impress in everything. If he is not capable to resist her with his manly power, she will very soon have him encompassed with her wild shoots, and he will become increasingly weaker, will finally wither and see all his power go up into the unconquerable male root growth of his wife. This then is the female lust to rule and reign!

34,9. Another example you will see with your children, who are often stronger in their weakness than the greatest hero for whom thousands and thousands more shudder. Let us assume that the hero is the father of a small child barely able to babble something coherently. Thousands may come to this hero to divert him from a certain idea, but they will avail to nothing. Yet the child only has to look at him, laugh at him and say: Daddy, stay with me, do not go away, I am so scared that you would become sad, and the hero become tender-hearted and listen to his child.

34,10. After this example, we return to the women. The voice of a man gains a powerful manly sound already in his youth years; that of a woman retains the sound of a child. Look, as the woman retains this sound, she also retains to a certain extent the nature of a child in her. Because of this ability, she also possesses the childish power which, as was said, is not seldom, greater than the will-power of such a great landlord.

34,11. Because of this power of the woman, she can have an influence on the man from the roots up. If she would see that she cannot achieve anything by the usual means of 'female politics', then the woman reverts to her well-known apparently weak childishness, with which she is mostly able to conquer the powerful man.

34,12. I think that this example will make everything even more clear, that you can easily understand why there are also female beings in this company. You should also know that the woman stays with the man in the spiritual realm if he has not completely rid himself of the burdensome things of the world.

34,13. Many men would have progressed earlier, yes, much, much earlier to spiritual purity, if his ever the same more sensual wife would not have hindered him. Therefore, would our company regarding the men, have been much better off if no women were among them.

34,14. As often as one or the other man has a good intention and his heart is inclined to a better way, his wife knows how to prevent him by means of her lust for power and shows him another way. In other words: A man having such a wife has it much worse in the spiritual realm than on earth. Even if he seeks to separate himself from her, she knows how to move him again with her pleading and various childish pretending to stay with her and make him promise to her in any possible way to never leave her.

34,15. Yes, it is even often the case that men with a good heart would come to this resort with wives who have made themselves completely ready for hell. Such women are the most dangerous and the most stubborn, for their heart is attached to what belongs to hell, but also against their man, because of different selfish reasons and lust for power.

34,16. Because her attitude, in fact, pulls him to hell and the better man do not have the necessary power to loosen himself from her and subject himself to the apparent weakness of his wife, she gradually pulls him over the boundaries of this region and over the, to you already familiar, stream with her; as you would say, most innocently into hell. It then would cost the most powerful angel the utmost amount of patience and greatest effort to free such a man from the hands of his hellish wife. According to you time reckoning, can such a process often last hundreds of years. And look, also in this company are a few such wives.

34,17. You are indeed saying: But could the Master not intercede and draw a mighty line over the bill of such women. There is something to say for such an intervention if someone is not initiated into the higher ways of the Godly order. But who knows it will very well know that something like this would, with the eye on the preservation of the spirit, be as good as impossible.

34,18. You need to know that a man's love is his life and this the life he carries within him. But how does it happen that a man let himself be conquered by a woman? In that, he took her too much into his love. A man must take counsel with himself and put his love for his wife and the love for the Master onto a very sensitive scale.; he needs to weigh both these loves with meticulous fearfulness and take a good look, which one weighs the most. He needs to investigate himself which loss would be more bearable to him: the loss of his beloved wife was also all benefits of this relationship would be lost, or the love of the Master.

34,19. But this may not, as is said, stay with a superficial comment, where someone would, for instance, say: I would offer unto the love of the Master not one, but ten women. No, this question of life needs to be answered with full conviction.

34,20. Would we consider a situation where the Master would take the wife of a man who alleged that he loves the Master ten times more than his wife, through the death of the body?

34,21. If the man would then be able to say in himself with all earnestness and full conviction: Master, I thank you for doing this to me, for I indeed know that, due to my love for You, everything You do, is the best. When unto such a man, the love of the Master would be more than a reward for the loss of his wife, then is the love of the Master in him truly greater than for his wife.

34,22. Should he become sorrowful because of the act of the Master, and he says: Master, truly, I love You so much; why have You afflicted me with so much sorrow and grief? Truly, you can believe it, such a man loves his wife more than the Master!

34,23. If such a man would survive his wife for many years, would forget her along the way and would have turned himself completely to the Master, he still has not completely banned such a love from his heart. For should his wife return after ten years, he would be as if enchanted and take her back with the greatest of love, especially if she would come back to him spiritually rejuvenated.

34,24. You again ask: How then is it possible, if such a widower have completely devoted himself to the Master? But I ask you: Was this devotion voluntary, or necessary? Would he have done it if the Master would not have taken his wife from him? With the Master, only the free will and the consequent complete self-denial counts.

34,25. This man grieves the loss of his wife. He turns to the Master to find the necessary comfort, consolation and full healing of his broken heart.

34,26. What does the Master then mean to him? Was He truly the central love of the heart of such a man, or was He only a consolation, a covering for the pain and thus also the healing plaster for it? Now can you certainly say nothing other than that the Master only was second, namely medicine, covering and plaster. But who can say that a love out of thankfulness is the fundamental love of the heart?

34,27. Is this love not comparable to the love one feels towards a benefactor who made one happy and the love for the fortune that befalls him? I think that there is a great distinction to be made between these two kinds of love, for the love for the benefactor is only a consequence of the fundamental love in which lives received bliss and is as such no fundamental, but a subjective love.

34,28. What does she represent regarding the Master, since man indeed expect one's greatest joy from the Master alone? If considered like this, everything else should be unto him of no and null worth and thus eternally vestigial. He should be able to honestly say in himself: If only I have the Master, I ask neither for heaven nor for an earth, even less for a wife.

34,29. Out of this you can easily understand why I have specifically focused your attention on how intensively a man should investigate his love for the Master and that for his wife, for the Master Himself says: Who loves his father, his mother, his wife, his brother and his children more than Me, is not worthy of Me!

34,30. Now you again ask: Is such a man then lost because of his subjective love for the Master? Certainly not, but he cannot come to the Master before he properly said goodbye to the actual ground of his love forever and have made his subjective love, his main love.

34,31. What troubles this often causes him in the spiritual realm, we have seen in part with this company. We will have a more proper and intensive look at this point at the following scene. Then you will see how often such an apparently completely quenched, wrongly married love again ignites when such couples meet again in the spiritual realm. We will, therefore, let this company continue their way unhindered, and we will go a bit further.


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