SSUN1-66

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Chapter 66

Explanation of the organization of the Augustinian monastery

66,1. You now say and ask me: best friend and brother, look, the monastery is closed off to all sides; shall we go through locked doors, or do we make the doors to open before us?

66,2. Dear friends and brothers, we shall do here neither the one nor the other. This monastery does look closed off from all sides and this depicts that its inhabitants are difficult to approach. This closed off monastery makes their ossified fundamental principles externally known.

66,3. When we would come close to the monastery, enter its sphere and therefore, in fact, enter the experiential world of these inhabitants, we shall in time see that it is open. Let us go and see, for you to convince yourselves of it. Look, we now find ourselves in the sphere of the monastery and its gates have opened for us.

66,4. You say: best friend and brother, we cannot yet really understand how something like this works. Does it happen through the will of the resident spirits, does it happen through your will, or is some ghostly machine installed by which all doors suddenly open at the press of a simple button?

66,5. Best friends and brothers, this is by no means the case, but to help you understand, I shall give you a simple example. There is a so-called ‘worldly sage’ in a company, called a philosopher by you. This man is by no means talkative, or he does not speak at all. Why! Because he, in thefirst place, does not want to throw his pearls before the swine and secondly, because he still finds many of his own ideas rather daring and therefore does not dare to make it known. On the one hand to not waste his fame as a scholar in a frivolous manner and on the other hand out of fear for other unknown, listening ears of powerful political institutions, which could give him much trouble. For our man to not get into trouble with the one or the other, he shuts himself off, goes in a certain sense into a soul-sleep, or in his spiritual wisdom-paradise, or in his stoic (undisturbed) heaven, but in this condition he listens with great care whether he would perhaps find a related soul. If he has found someone, he soon becomes familiar with him and opens one after the other gate of his monastery to him. Should he find one or more souls who are fully initiated in his ideas and make it their own, then he at once throws all gates of his monastery wide open and our man will have no lack of applause from his company who corresponds with him and adhere to his ideas. We are not in true correspondence with the ideas and wrongful foundational principles of this monastic community but are still regarded as being spiritual relations because of our approach.

66,6. You ask whether these monastic spirits see us. I tell you: it would not be essential, for we are only here to inform you regarding the relationships here and for this purpose, we can enter wherever it suits us, to listen to everything possible in secret. But because the purpose here is to give you a somewhat more conscious insight, it is also imperative that we shall make ourselves visible to the residents of the monastery. For this reason, the monastery has seen us coming. The gates are open to us, and we can enter unhindered. We shall first enter the church and see all that is to be seen there. See, we are already in the church. What do you see?

66,7. You say: remarkable, it is indeed an exceptionally beautiful church. The magnificent architecture, the height, and the masterful wall paintings are truly amazing. The high altar is a perfect masterpiece of sculpture art. Also, the big painting of the trinity, especially notable for its exalted, meek character, has been masterfully depicted. Truly, we have never seen this misunderstood trinity as masterly painted as here. This apparition is so remarkable, because the Father and the Son have their heads almost against each other, being both in the light and in a triangle. Above both heads in the upper corner, is the dove form of the Holy Spirit put in such a way that it looks as if the dove is sitting there, bending down its head in between the two heads.

66,8. It is furthermore notable that there are underneath the trinity, multitudes upon multitudes depicted, kneeling and praying upon clouds. Underneath these blessed ones are only the old prophets to be seen, the apostles of the Master, right below the trinity are Mary and Joseph, then many of our well-known martyrs, then only pure popes, cardinals, bishops and prelates, a few famous monks, caesars, kings, princes, earls, knights and royal female blessed ones; but not one blessed farmer is to be found among them.

66,9. You see that very well, but you have not yet seen everything. Look right to the bottom, to the lower part of the tableau, there you see the earth’s surface depicted, where plenty of poor farmers are raising their hands pleadingly to these blessed ones up high. Even lower is the purgatory wherein countless poor souls are stretching out their arms above the licking flames, pleading the saints up in heaven for help. There, to the left of this depiction is shortly above the earth, a rather dark cloud with a ladder standing upon the earth, leaning against the cloud. At the end of the ladder you see a gate with two doors in the form of the two stone tablets of Moses; behind the gate stand Peter and the archangel Michael and on the ladder, you see a few busy to ascend the ladder, but also some who, at the top of the ladder, fall from the cloud back down. In the background of this dark cloud, you see a few kneeling blessed ones; they are the so-called most holy ones.

66,10. Look, only one thing is lacking on this painting and that is hell. Because it does not exist in the mindset of this community, it cannot be part of this depiction. We have now carefully studied this picture on the high altar from top to bottom. What else strikes you? You say: the beautiful tabernacle, depicted with a little group of artfully combined seraph’s heads. Then the tabernacle entrance, depicting the risen Christ and if we see correctly, is this Christ slightly translucent and one see at the side of the heart, instead of his heart, a beautiful monstrance with the most saintly shimmer. Yes, this is indeed so, both visually and practically. The love for Christ is here depictedby means of the love for gold, silver and noble stones and the bread of life which clothe him with these most important earthly riches.

66,11. If you, best friend, would explain this more clearly, then it sure shall not harm us.

66,12. Oh yes, that I can certainly do. First, ask yourselves where one would have to go in order to get the bread of life? In the first instance, the noble Christ. But here, it is nothing else but the dead masonry or bricks of the church building. Whoever is not baptized or confirmed in this church, cannot partake in the living treasures of the mercy of this church, but who would find himself for once in this established church, should not forget the gold and the silver, for the keys of Peter, is made of silver and gold. Should someone bring along silver and gold, he is granted the bread of life.

66,13. You should not think that one must pay for the communion, for everyone attending the communion, get such a little hostie for free, as often as he would want to confess. Should one want to have the full working of the hostie for himself, he must pay and let a mass be read. If he wants to have a regular mass to be read for him after his death, he needs to give a substantial donation. If he wants, even more, power added to the read masses, it must be read in front of the privileged altars. I think that you can without much trouble gather from these few facts how one can enter through the door of the sighted holy of holies by means of silver, gold, and noble stones. On earth, gold, silver, and noble stones mean an honoring of God and is called: Omnia ad majorem Dei gloriam! ["for the greater glory of God and the salvation of humanity."] But here it is understood differently and is translated as: everything to our greater prestige; or better said: let us be lords of the earth, then every emperor shall bow his head to the ground before us.

66,14. One has to honestly ask oneself where the gold, silver and noble stones fit in with the true Christian humility and despising of the world, where the neighborly love, the self-denial and the ‘take up your cross and follow Me’. For regarding the gold, silver and noble stones the Master then had to say: ‘take up your gold, silver and noble stones and follow Me in My beautifully adorned kingdom’. Also, Peter should not say: ‘silver and gold have I not’. The Master should not have said so stingily to the rich young man, that a camel can go through the eye of a needle easier than would a rich man into heaven. Everything is thus distorted and destroyed and the church calling itself the only church offering salvation, has very little to do with Christianity anymore.

66,15. Whoever would note himself on a certificate or any other document as “Catholic”, do not need to add “Christian” to it, but if one would write only “Christian”, then he would be regarded as a kind of heretic and can even expect to be treated somewhat unpleasantly. We shall nevertheless let it be, for the consequence of such great delusions are now clearly before us. Because you know the true heaven, you shall not find it difficult to recognize the great distance between here and there at first glance.

66,16. You now ask why the Master does not make a quick and full end to these delusions and why He had allowed it from the onset. I tell you that the ways of the Master are always unfathomable and His counsels eternally unsearchable. It should be enough for you to know how endlessly good, patient and merciful the Master is, how He, being the holiest love and wisdom is very well and unfailingly able to bring all crops to ripeness. When they become ripe, He knows how to apply them for His eternal, loving and wise purposes in the most capable and best ways.

66,17. You could just as well ask why the Master have placed so many weeds and wild and poisonous animals upon earth, even though you do not understand their use. I tell you, regarding this, the Master always follows His unfathomable ways and His own counsel. It is sufficient for us to have a holy conviction that He is the endlessly good Father. If we have such a conviction, we know that He did not create anything with a bad purpose, but that He shall lead everything without a doubt to the best purpose and shall do so unto eternity! You now ask whether we are going to visit and view the rest of the church. This is not necessary; we shall therefore now go to the monastery and make our observations there. Look, there is presently coming a friendly Augustinian from the so-called ‘sacristie’ (holy place). He greets us and beckons us to come to him. We, therefore, react upon his call.


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