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Reason for all things and phenomena
51,1. You have followed my advice as much as you can, and now, as far as I can tell, you are astonished at the sight of the wondrous things which now stand out clearly in a very different light.
51,2. You indeed say and ask: "Dear friend and brother, how is this possible for the Lord's sake? Behold, as we were thinking of the Lord like that in our minds, the white light, in which all things are bathed, gradually turned into a reddish one, and this reddish light we can now clearly observe all the objects.
51,3. We now see the pillar-circle, the gallery, the doors in the inner building, the hanging equilateral cross made of spheres. The balls are now visibly exactly twelve, as we have previously counted them only tentatively.
51,4. And behold, what a splendor in these spheres! Each one seems to be a small world, in whose inner spaces, near numberless miracles can be seen as if alive, and in every sphere is something entirely different. And as far as we can see with our eyes, these inner forms of creations seem to correspond exactly to the twelve articles which you, dear friend and brother, have shown us in twelve demonstrated sections.
51,5. Oh, what a glory it is to see such miraculous things! Truly, one can never be satisfied; there are continuously new charms to see in these miniature world scenes in these twelve globes, which forms the cross.
51,6. And just look at the pillars for once. They indeed are polished externally so smoothly that we cannot imagine the surface of the ether more smoothly; but the interior of the column looks like living forms, and corresponds in a more extended and detailed manner to all the marvelous phenomena in the spheres. It is extremely beautiful to see how the colors alternates with the most diverse moving forms within such a pillar.
51,7. A gentle iridescence stimulates the eye anew, for in the slightest turn other colors appear, and the most remarkable is that these colors, which are the same on the earth, assume a quite different character. - We also have a red, a green, a blue, a violet, a yellow and the most diverse transitions of these colors; but whoever wants to think and like, should do so, and establish a basis for every color, and on this basis determine the reason for it. Yes, you would say that red is the basic red, the green is the basic green, the blue is the basic blue, the violet the basic violet, and the yellow the basic yellow, from which all other color nuances are derived.
51,8. What red is the real red? Is the blood red the actual or the rose red or the purple or the scarlet or the carmine red? Everything is red, and yet all reds does not look the same. Is the dark red the more the basic red or the light red? Every color has such differences; what is the reason for each one? See, dear friend and brother, no one can determine this on the earth, but here we see the basic colors in their foundation, and this appear to us as if one speaks of a ripe pineapple, if which it is said that it contains every imaginable taste in itself.
51,9. And so we see here from within, true colors, which not infrequently radiate through as if from the background. These colors have such notable iridescence, that one can see in the red, all the nuances simultaneously, and this iridescence is almost directed at the desire of the spectator. The red, which man most easily imagines, is the most prominent at present, without destroying the actual basic red color. Indeed, a poor sinner on the earth can never dream of similar colors.
51,10. So on the earth we have probably more or less divided and broken colors; but we have absolutely nothing of a basic color, which took all its nuances within itself. There are also shadows in us in the nature of color, but in these shadows a completely different color appears in every turn. In this iridescence only the nuances of red, in the green all shades of green, and so on through all gradations of color.
51,11. Besides, we are discovering new strange colors in a wonderful way, which have never before appeared on our meager earth. Yes, indeed, on the earth, everything is only a partial work, all a mere dull, a highly broken glimmer of the glory, which we see here in such a state of abundance.
51,12. O dear friend and brother! Tell us how to take this thing? Why could we not before see a great deal in the white light, yet now in this reddish light, so endlessly much?
51,13. Yes, my dear friends and brothers! See, it is all love and light. I told you at the outset: In the absolute light of wisdom there is nothing or little to see for a limited spirit. But in the light of love, the light of wisdom is forced into forms, and cannot escape from the form once set, so long as the light of love, or better, the fire of love holds it as with a thousand mighty arms. In the absolute light of wisdom, man resembles a vine, separated from the vine, he withers, loses himself with time, and never brings forth any fruit. But in the light of love, he abides in vine and yields a thousandfold fruit. That this is quite literally correct, may you bring to the clearest experience with the slightest effort from the world in your so-called cold worlds. These people despise love, even declare it to be foolish, and continue to enthuse themselves in extrasensory speculations, build principles about principles, hypotheses about hypotheses, and lose themselves among the countless principles and hypotheses in countless vain conclusions, which are as vain as their principles and hypotheses themselves. And when you would finally ask them some or the other about their principles, hypotheses, and conclusions, they will give you an answer which they in the first place do not understand themselves; and their most wise conclusion which the most wise states in the end, is that they know nothing, has nothing but nothing, and are nothing.
51,14. But to see this more clearly, I can still lead you to a few such worldly wise from the old and more recent times. You would surely have heard and read of Socrates, Aristotle, and Plato. These three wise men, though they must be counted among the better, have, with all their wisdom, by no means produced the one-millionth part of what a simple child, barely able to read, can bring forth, when he for the first time faithfully says: "dear, good heavenly Father"!
51,15. They hunted for phenomena and experiences; but what did they benefit from them, since they could not grasp the foundation which are solely in the love of the Lord?
51,16. Who would really want to count the countless phenomena, who would in infinity penetrate to their foundations? For who shall believe to have found one, he shall find himself in the deceptive center of infinity, from where it naturally again move away into all directions of infinity.
51,17. But he who has love has the foundation of all things and of all phenomena in himself, because he has the Lord within himself, and therefore can always come to the foundation with the least effort in the world; but the wisdom- or infinity-hunter, in infinity, will scarcely find any target to which he could direct his volatile and vain wisdom-bullets.
51,18. I think, from these few examples, the matter is probably quite clear to you, especially when you take a few glances at the worldly wise of your time, all of whom are directing their missiles at the Lord, and want to catch him and measure with the el and the measuring rod. But what have they won with all their wisdom in the end? Nothing but the loss of the Lord!
51,19. What they sought after in the infinite, in the inaccessible, they did not find, and in the end were compelled to create a god out of their own nothingness, which is, however, only a god, if they as overlords could incorporate such a concept into their imagination. I think that to see at first glance to be the most blatant stupidity, does not take a child of more than five to seven years of age to understand. The simplest man, to whom even the word 'wisdom of the world' or 'philosophy' is just as foreign as the two earth poles, will at the first encounter with such a concept of divinity, give the simplest but most appropriate reply:
51,20. Hey, Friend, how can that be? If God were only God when you think of Him, then I would like to know who created you, and that you can think of a God, who has given you this ability? For what you are saying about God is even more dull than someone who is quite serious in asserting that a house is built by himself, without a master builder, and a man only becomes a builder when self-built house accepted him as such.
51,21. See, in his simple statement, has not the simple man spoken wiser about the incomprehensible than the whole high-level philosophical committee together. Yes, one can say: He has hit the center of the nail, and has slain a whole flask of white shining blowflies in one stroke, for a blow-fly is undoubtedly the most striking image and symbol for an absolute philosopher; it also shines as if it were covered with gold. If we see this fly in the open, we should suppose that this animal must contain the most exquisite light-ether, through which it attains such an external splendor. But only put a heap of excrement, whether human or animal somewhere, and we shall at once come to the clear which spirit-child, and what food nourishes this animal. Would it find a heap of dung, it sucks as long until it has sucked up everything that tastes good. Then he lays his eggs into the remains, and soon a lot of worms would hatch from this not too aesthetic dwelling, producing even more flies of the same kind.
51,22. Do not your philosophers do exactly the same? When you look at them outwardly, they have a reputation as if they were bursting with the most profound gold of true wisdom, and their occupation they call a purely spiritual one. But if you ask them in a serious way for something purely spiritual, you will at once be met with the greatest materialism, according to which it will presently be made clear to you, thatnothing spiritual can be manifested without matter, that the spiritual must be deducted from matter and can absolutely not exist anywhere as an absolute, but must always have a material organism to be able to function. If the latter disappears, all spiritual effect and utterance are also eliminated. The human capacity for thought is then nothing more than the effect of the material organism in which the forces must develop as if in a chemical retort, in order then to work so long as the retort is not smashed. If, however, the retort has come to the end of its existence through an unfortunate impact, it also implies the end of the chemically developed and active forces.
51,23. See, just so philosophizes our blowfly also and says by its action: I live only from the unrate and live as long as I find some dung. If you take away the dung, my life is over with, for I am sucking my vitality only out of the unrate, and therefore, in all my parts, am nothing but shining excrement. Take this away, and the brilliant blowfly will be finished! Good for me that I still have reproductive power; otherwise, if the dung would be removed, not only would I completely perish, but my whole race would be exterminated with one blow.
51,24. So absolute philosophers adhere to matter, because they believe to have found a center or an actual standpoint in it.
51,25. But why do they stick to matter? Because, like a blowfly, they are continually moving about in the unstable airy sole wisdom light. But because they find nothing there, they must be able to sit down on some material chunk, and try to pump out the spiritual food with their scientific suckers. But when the latter is soon exhausted, they have no choice but to reproduce themselves either in their students, or at least in their published writings, so that the last remnants of the excrements are consumed, and in the end nothing of them are more valid than their names, and that, with all their spiritual labors, they have found nothing spiritual.
51,26. See, all this was taught and shown to us in the reddish light; therefore, in this light, we shall at once go to the tenth floor or the eleventh gallery. Here is the staircase; so just bravely get started on it.
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