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The essence of love. Love unto the neighbor out of love for God and love for God out of love for the neighbor.
5,1. See, this time even greater crowds in the highest glory are coming towards us! And if you also want to open your ears, you will hear great choirs singing, where the Word is perceived in itself in the highest, most perfect of all music.
5,2. Here, of course, you are wondering how such things are possible. But I say to you, nothing is more easily possible, as nothing is more spiritually correct than the music of the Word. Why then? If you place your articulated word here, which in itself is only the outermost bark of the actual true word, which is wholly within the external word, the musical representation of the word will probably be a little difficult. But if you go back to the proper foundation of the word, you will find the matter quite naturally and reasonably in order.
5,3. But what is the foundation of the word? The first foundation of everything and of course also of the word is love. But how does love express itself inwardly? Love's discourse has a desirous undertone, that is, it wants to attract everything! This noble characteristic looks around itself in every direction, and whatever its eyes encounter, it absorbs it in the way it is, and endeavors to bring the object closer to itself, and finally to unite with it.
5,4. You call this characteristic, desire. What actually lies in this desire? It is nothing but the need to be increasingly filled with what this desire is perfectly in harmony with. This desire, however, is also a continually living sensation, through which the desire in itself perceives the need to fulfill itself ever more and more.
5,5. Now give attention! The love of the Lord, and out of this for the neighbor, feels, therefore, the need for the Lord, and for all that is of the Lord.
5,6. But "evil love" is, as you know, the opposite in all things. Now if the good, noble love in itself is the ever-growing fulfillment with that which is a single need, it feels in itself a saturation. And this saturation is the self-conscious feeling, which, through its saturation and the life activity resulting from this saturation, produces the light of love within itself. In this light, everything that is absorbed in itself becomes as if it were malleable and goes into harmonious forms of the most exalted kind.
5,7. Out of the consciousness of saturation, and from the intuition of the living forms in itself, then comes the first glorious feeling which is known to you to be the concept of the salvation of eternal life.
5,8. Now, give some more attention! When the living love is saturated in this way and transcended into its light, it finds a second desire, namely communication. And this communication is then equal to brotherly or neighborly love, which can never be more perfect than when man, in his love for the Lord, has just mastered this rightful saturation.
5,9. Therefore the true order of charity is only the one who loves his brother through the Lord. On the contrary, if a man loves the Lord through his brethren, then this is an inverse order, which is not harmoniously connected with the first order. Why then? Because it is, hopefully, more natural to look for everything inside the most perfect, in which everything is, than to search for the perfect in everything which is still far from being perfect. Or even more clearly said:
5,10. It is certainly more orderly to seek the brothers in God, than to search for the infinite God in the brothers! In God, everyone will find everything, but in his brother, who very often finds himself in thetwilight, he will not find the supreme being of God. He probably finds it there, but there is a big difference between find and find!
5,11. You can calculate this difference in an earthly way, like if you would have a good telescope. If you would position it correctly by holding the large objective lens outwards, and set the small lens before your eyes, you will find the objects you observe in natural magnification; you, therefore, look as out of the center of the visual range of the lens. But if you turn the telescope around, you will see the objects which you have seen before; but these objects will appear very much reduced in size compared to their formerly magnification, and you will have much trouble if you would want to see some distant objects, and want to fully recognize them.
5,12. You ask whether that would be, spiritually seen, a sin or not. Oh no! It is not at all sinful. For if you look at the regions through a reversed telescope, they will be beautiful and wonderful to you, but as you said, it will cost you a great deal of effort to recognize them exactly as they are.
5,13. So it is with the love unto the Lord through the neighbor. The Lord is in every brother, for He is life itself in everyone, but in the smallest image, that is, as the man himself is the smallest image of the whole infinite heaven, or - man is a heaven in the smallest form.
5,14. But whoever loves the brother out of the Lord, looks from the center of the focal point, from the objective of his telescope, loving all his brothers, and sees in his brothers much more than he has seen before.
5,15. He firstly saw and observed, or rather, that a divine spark dwell in his brothers, and he therefore saw a lot of divine sparks. But now he sees in his brethren that the Lord is all in everyone, and instead of the sparks, he now sees great suns blazing in his brethren from whose light continually new glorious forms, like the wonderful creations of God, develop.
5,16. I think that this should be clear to you now, so let us now see how we will get our word music out of this all. I tell you, nothing is easier than this. Just one question we have to ask and this is: What is the music in itself? Music, viewed only in earthly form, is nothing but a means of representation of the inner harmonic feelings, consisting of tones made perceptible by the outer coarser senses and is presented in a structure which represents the inner harmonious feelings.
5,17. If, however, the inner harmonic feeling represented in the outward is music, the feeling in itself will be all the more true music; since it is the reason for the outer music.
5,18. We spirits feel in our blissful love-saturation, and think through the love-light in the forms originating in us from the Lord. These feelings and thoughts are our greatest bliss, for precisely therein is the life of the Lord expressed in us.
5,19. Now think of the harmony. The Lord is in us the basic word, the fundamental tone; our saturation from the Lord is the second harmonic interval, the light from this saturation is the third harmonic interval which is forms out of the light, which is called melody.
5,20. But you have a counterpoint in your music, for it to be more complete and a comprehensive whole, since you can accompany a melody in a lively way, and this accompaniment in itself can also be posed as a pure theme.
5,21. We want to see whether this is also present in our basic music. Certainly; for what is the reciprocal exchange of ideas and forms, or the exchange of our inner, blessed feelings, other than a truly heavenly musical counterpoint, since a blessed brother takes up the bliss of his brothers and harmoniously blends it with the bliss of others. In this way the blissful mutual blending and connection, and again the letting go, will be in its nature like a most artfully built, great heavenly oratorio. Do you understand this?
5,22. You ask if one always hears such music? But I ask you, When do you hear music on the earth? You say: When musicians unite for such a purpose, and then, after the prescribed sign, begin to elicit their sounds from their sound tools. Well, I tell you; so it is also the case with the basic music in the sky.
5,23. On such occasions, when the Lord returns, as now, the blissful feeling of all heavenly spirits is driven to the utmost, and this highest level of the most universal feeling is expressed as the most glorious music.
5,24. In the usual state, though, the word is spoken as with you. Nevertheless, every heavenly spirit here has the perfect ability to perceive everything in itself in its full harmony, as well as to let others know what it thinks and feels in a harmonic sense.
5,25. So can you, A.H.W., on earth, if you would compose and write a single tone work, straightway be able to hear it within yourself as if it is accompanying the greatest possible orchestra.
5,26. I think now that everything is already clear to you. Therefore, you can in the spirit also have a little pleasure with me, as the glorious harmonies from the still approaching blessed multitudes enter our ears.
5,27. Look also a bit at our prior, who is beside himself and cannot help himself in overjoyed delight, and has just asked the Lord what the meaning of all this is. But the Lord said to him, My beloved son, have but a little patience, and feel the blessedness of the first degree; at the right time and place, everything will be clear to you. We first want to reach the city and then in the city itself, we shall arrange things further.
5,28. However, see the first small group coming towards Me and guess who are they who make up the multitude?
5,29. The priest said: O Lord! How could I know that out of myself? These are obviously overly blissful brothers and angels, that it is certain; who they are named, I could never guess.
5,30. The Lord says, "Well, then I will make it known to you: these are My brethren. The first two in front, are the well-known Peter and Paul; behind Peter, you see My dear John, behind John you see Matthew and Luke. But Mark is following us and was the one who first visited you out of Me. And those following further to the back, are the other apostles. But now, nothing more, but as I said: in the city, My beloved son, the revelation will follow.
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