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Essence and consequences of vice
106,1. John: “After our disciples are well trained in patience and return from their duty in this outer world, usually after the decease of one of their entrusted persons they protected, they must stay near them as long as the natural spiritual condition of a person’s deceased soul lasts here. At the moment of the unmasking or emptying by which each spirit is simply left on his own, they return to the spiritual sun. Only from there they go to a new destiny. But where? This is very easy to guess when one considers that our disciples had sufficient opportunity up till now to practically observe and recognize the breaking of the law, first as disciples spiritually, scientifically and then as spirit protectors.
106,2. The fact that after this understanding there is still a third, and after the third a fourth understanding, should be clear to everyone who knows that the goal, that is reached with each evil, brings along certain consequences, and it is only with this goal that the basis or main cause of the evil is recognized. For if one is still not aware of the consequences of sin and completely realizes the cause of sin, then he is still not so free and firm to sufficiently abhor sin. But once he realized that the consequence is the result of an unchangeable law and if he recognized the cause that is behind it, only after that, by his free insight and his fee will, he will entirely become a firm adversary of all the evil.
106,3. But where must our disciple go to realize this? They must travel through the Hells escorted by mighty and very experienced spirits, and this from the first up to the last or lowest one. In the first and second onewe can see the consequences of evil and it is especially in the second one that the cause of evil becomes more and more obvious within the still very visible consequences. Only in the third, lowest Hell they come to know the basis or main cause of all evil.
106,4. Many can say: ‘The consequences and the cause are two points of a circle that come together in one and the same spot, for no one will perform an action without wanting to realize the intended goal.
106,5. For if someone wants for instance to steal somebody’s money, then the love for the money and his selfishness urged him to this action. This was certainly the reason of his actions. Once he stole the money, then this is certainly the result of his action. But this was and is only the initial reason for the action itself that was carried out.’
106,6. I say however: if you consider the matter from this point of view, then one will only commit treason regarding his own understanding and by that he shows that he never understood the inner wisdom. That is why we will immediately give a counterexample from which it will become clear that the consequence and the actual cause of the action can be very different.
106,7. Before we give the example, we should make known a few principles that come from the divine order and in which the consequence of every action has been determined from eternity, and in this the cause becomes visible in accordance with the action.
106,8. The principles are as follows: every action has a correspondent consequence which is determined and sanctioned by God Himself. This consequence is the unchangeable judgment that is connected to every action. So it is determined by the Lord that every action will finally judge itself.
106,9. However, as only the Lord can be considered as the cause for every good action, so it goes for every bad action. Every bad action has thus also always one and the same cause. These are the doctrines.
106,10. Now we will explain these with examples. Let us take a fornicator1. As long as he lived he committed unrestrained and ruthless lewdness. Externally no one could see the consequences on him of the evil, for this cannot always be seen on the body. Nevertheless, by his sinful actions this man degraded his spirit entirely as a coarse fleshly material love and by that he materially and spiritually wasted his life’s forces. What is there still left of him? Nothing but the life of a polyp for his soul. He will come into the beyond with nothing else than his sensual, fleshly lust for pleasure. His striving is the same as that of a polyp, meaning continuously lusting in his own way. There is no question of a spiritual guided reaction, because during his life in the flesh the spirit was united with the sensual soul and this up to the last drop.
106,11. Question: Will such soul in the beyond be still accessible or capable for a higher form of life? He who really wants to know should take out a polyp from the sea and see if he can make it jump in the air. Such task will certainly not succeed, for as soon as he picks up the polyp out of its mud-element and brings it in a dry place in the pure air, the polyp will soon die off, shrivel up, decay and finally dry up and become a loamy clump.
106,12. See, this is exactly how it is with such lascivious, lustful soul. He is a mud polyp who has only one life awakening desire, namely lusting for pleasure. His whole intelligence is directed towards acquiring this pleasure. What is the consequence of this? Nothing but the miserable and very pitiful condition of the soul himself, namely to ever fall back into a most ordinary and lowest animal condition. And it is now exactly this condition which is called the first Hell. So this is the very natural consequence that has been obtained according to the just order, so that by this forbidden way of acting the soul will finally return to the lower, animal condition from which he was led by the Lord in earlier times along so many stages upward to a free human being.
106,13. This resulting condition is however kept very miserable by the Lord in view of the lust for pleasure, so that the spirit that is still present in the soul would be able to detach itself more and more from the lewdness. This is the only procedure by which such soul with his spirit can possibly still be saved, for if the soul would be more and more fed, his desire would become ever stronger and then eternally there can be no more question for the spirit to be saved.
106,14. In the worst case, what is the second consequence of this necessary way of treatment?
106,15. Listen, since the spirit of such soul was completely one with him, also his entire love has turned to the lust of his soul. Now if he becomes free through the fasting of the soul, he will be offended and hurt because he had to languish by the deprivation of food to restrain his very own soul.
106,16. Since hr is offended and hurt, the spirit becomes furious and demands compensation. But where can it find this? In the second Hell.
106,17. Now what is this second Hell? Only the consequence of the first one. And by this consequence the real cause of the first action becomes already visible.
106,18. Because the anger is nothing else but a fruit of the excessive self-love and this has its roots in the lust for power which is the motivation of all evil, and its home is the third or lowest Hell. How finally a third Hell will develop from the second one and how our students will see and experience all this in practice, we will see next.
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