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Difference between the light of faith and the light of love. The spirit of man.
10,1. You are already in his sphere, and so I will also tell you that you are in the sphere of My dear John. Hold on to him, he will show you much more wonderful and exalted things in his own way. - John beckons you to follow him; so follow him!
10,2. John says, My beloved brethren in our Lord Jesus Christ, you have seen me already from the sphere of another blessed brotherly spirit; but then it was not time to take you into my sphere. But since you have now been taught by my dear brother Markus in so many important matters, it is now time that, according to the will of our Lord Jesus Christ, you also experience in my sphere, which in their own way shall, because of their nature, initiate you entirely and particularly into the secret love of the Lord.
10,3. In all the earlier spheres you have seen apparitions, and from these apparitions, you had to find the truth. See, this is the first way in which a man sees the first forms according to the light of his faith, but he never sees the foundations thereof, and only get to understand it when they are revealed to him in the supreme light of the highest love.
10,4. For this reason you have seen all the apparitions in the spheres of my nine previous brethren like a blind man would the colors. You see many forms and actions, but you did not understand anything at first sight since you looked out of your faith. But a second, much deeper sight is that which comes from love. Not everything which is there is initially seen, even though it is already there, but one sees only what he takes hold of with his love, and then he comprehends it from the foundation.
10,5. Man searches in the light of his faith, being a searching observer of what already exists; from the inner love-light, which is the actual living light of the Lord in man, man becomes a creator himself and then sees everything man created, from its foundation.
10,6. You indeed think that the earlier state was more favorable than this second, inward, deeper one. But I say unto you: this is false; for the more solid a created being perceives the outer form, the more imperfect is its being.
10,7. In his natural life on the earth, man finds himself initially in such a state of perception. He is indeed content with the creation of constant forms; but how does he relate to them in his spirit? I tell you, like the poorest beggar in the hallway of the house of a hardhearted rich man. He also sees the marvelous rich splendor of the great house of the rich man, but if he wishes to enter into it, he is rejected by a hundredservants of this house. What has the poor gained by the sight of this beautiful house? Nothing but a distressed, aching heart that says to him: you have no right to enter into these palaces!
10,8. See, this is precisely the case with them, looking at constant external shapes. What pleasure is it to stand before a tree and to look at its forms? But if one knocks at the tree and wants to be let in to look at his living, wonderful works, one is always harshly rejected and it is said: Only up to my surface, up to my outer form, but from there no hair more! You can take a stone in your hand and throw it wherever you want; you can also crush and grind him, dissolve and completely vaporize it, and yet the stone is your master, and will not let you look into his secrets.
10,9. So it is with all the external forms presented to the eye for contemplation. They are continually the lord and master of the spectator, and the latter can do as he pleases, he can never get the entrance to the foundation. Therefore, long-winded explanations and elucidation must be added whenever the spectator wants to get only a little light about the things he has seen.
10,10. The forms in the world of spirits are likewise if they are already present in a certain conscious definiteness to the eye of the beholder. The spectator sees them well, but he does not understand them. So you also saw many forms in the sphere of my dear brother; but tell Me, if you have understood more than the guide has enlightened to you?
10,11. But did the leader see it the way you saw it? See, that is another question. I tell you: that if he had looked at them as you did, he would hardly have been able to provide you with a correct light about one or the other. But he has looked at it from himself, that is, he hath created them out of the light of the Lord in himself, and you have therefore seen his creations. They were the perfect truth in all their parts, but you did not understand it without his explanation.
10,12. Now, however, in my sphere, you will have a completely reversed experience, in which you can immediately see from our quite irregular, hazy point of view. Do you see any form, a world, a sky, or any light other than the gray darkness that surrounds us from all sides?
10,13. You say: Dear friend and brother in the love of the Lord! Besides us, you and the gray darkness we see nothing in all directions. "Well, I tell you, my beloved brothers, you need to see no more; for it is precisely this point of view that is necessary for you to be initiated into the true vision of the Spirit.
10,14. You know that the spirit of man is a perfect living image of the Lord, and has in itself the spark or focal point of the Divine Being. But if he undeniably carries this in himself, he also carries the Lord's all within himself. He thus carries the infinite from the smallest to the greatest completely divinely within himself; or, he has united this 'all' of the Lord in himself through his powerful love for Him, in one focal point.
10,15. Now, if this is so, why then the perception of extraneous forms? Come forth with what each one of you carries, like I do, and we will soon see things as we have created it.
10,16. You ask: how would this be possible? But I say to you: have you ever examined your thoughts and your desires beside your thoughts?
10,17. Where do thoughts come from? The answer lies simply and endlessly in the focal point of God within you. See, this powerful focal point is the factory where your thoughts and wishes are created; your thoughts are conceived in this focal point, and the number of your thoughts are infinite because, in this divine focal point, the Divine is present in you in all His infinity.
10,18. You would like to say: If so, where would bad thoughts come from? But I say to you that there are absolutely no bad thoughts on this focal point as well as no bad wishes. All thoughts are free and immaculate, only the desires are placed under the arbitrariness of the free will of every human being. If you think out of yourselves, your thoughts will all spring from love, and you will soon perceive in you the blessed need of the continual communication, according to which you wish to share everything with your brothers. In this way, you will be the creator of all the good works that will follow you.
10,19. But since every man also has a free will, together with the faculty of externally observing foreign forms, he can, with his will and his love, which is subject to his will, take hold of these foreign forms and make them his own. See, these foreign forms are then, as if stolen, also overly desired thoughts in man, and these, because they arise from self-love, which is a looting and overruling love, because they take possession of all foreign forms for themselves, and rule over everything they have seized for themselves; these then, are the real evil thoughts. You yourself say: Foreign things do not fare well! This is surely the most important condition of the main question of life, and everyone who does not build on his own foundation builds on sand. But how you build on your own foundation, I shall teach you in my sphere.
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