SSUN2-63

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Chapter 63

The essence of the childhood of God

63,1. Listen! our elder says: High messenger of the great God! Now I am quite clear, and the matter of the childhood of God now has a completely different face. But as the matter is certainly so, and not otherwise; here you must forgive me, that I, seen from my side, is not only in a certain way against the Godly order, that in order to strive for the so-called true childhood of God, according to your present statement, indeed, little, if not nothing is allowed at all. It would even be an obvious folly not to permit one to possess anything of the good and the abundant. I say, no more about God and Father, and no more about me as a child of God, if one were to be wholly without profit.

63,2. On the one hand, it cannot be denied that the thought of having God as a Father and that through the most intimate mutual love, overshadows all other thoughts, for no created being can fathom a greater relationship. But, when one would look at it from the other side and take into consideration that, despite this great thought and great name, one can and must be nothing at all, indeed, that one must always be willing to stand ready for the least service unto all creatures, then is such a thought and such a great name for our people of this world, really nothing at all.

63,3. If we can have here all that our hearts desire, temporarily and especially eternally in the spirit, but if as "children" we are not even allowed to cross the threshold as we will it, listen, then we certainly stay what we are; for in order to become nothing, would require to cease to exist! But once a being is there, this existence presupposes a continually higher development of its forces; but not (if one considers that one here continually increases in knowledge and strength) -that man can expect afterwards, when one wouldexpect the highest perfection, nothing but a complete destruction of all powers and knowledge which we have acquired here.

63,4. I think you will have understood me thoroughly, for I have thus spoken here, as a reasonably wise-thinking being should necessarily have, as you have discussed the circumstances of the childhood of God in the manner described above.

63,5. I am of a different opinion about the childhood of God, though, and I am stating quite firmly that the childhood of God is much more obscure than you have told me. It may be that, as a child, one can voluntarily give up everything out of the highest love of the Father. This is quite peculiar in the character of love: -that, on the other hand, one can expect something unspeakable for such a small sacrifice, that I can eternally not deny!

63,6. We have, according to our spiritual doctrine, the great ability to travel as spirits to all the depths of the creations of God, and to delight ourselves unspeakably in His eternal, innumerable miracles; but as I imagine it so profoundly, the children of God can look with a glance at what we need eternity for. As spirits we have power to regulate the things of our world and, as well as that of other dependent worlds; but the children of God, as united with God in the close and intimate way, are certainly co-creators. And while we always can only arrange things, "the children of God their Father", have power not only over the entire endless material creation, but also over every spiritual creature.

63,7. See, this is my opinion, for whose truth I offer everything as a pledge, whatever I may call my own in this world. Though you have certainly said that a child, without the will of his Father, is not allowed to cross the threshold, he must not eat himself, and must dwell in simple huts. I can do all that with pleasure. But if as a child of God, with one glance, all the endless glories of God can be overseen, then I would well want know why you should put your feet across the threshold? Moreover, if one is in the eternal center with the perfect creative capacity with God Himself, from where all the innumerable creatures are fed, I would also like to know the reason why it would be necessary to feed oneself, since one stands at the center of all life. And so, I think, it is with the simplicity of the dwelling-place of the children of God. Whether it be a hut or a palace, it is everywhere the same, since all the glories of God are obviously united in them.

63,8. When man finds himself in the glory of all infinity and eternity, which no creature can ever reduce, one can nevertheless be a very lowly servant and a servant of all servants; for what does he lose? Must not the whole of creation, if need be, be punctually obedient even to the slightest hint?

63,9. It is true, we spirits also have strength and power to control our own world, but are they lords of the same? Oh no! We indeed do what we want, but we cannot will what we will. Our will is subject to your will, but your will is free in Him who is your Father!

63,10. High Messenger of the Lord! I believe that I have judged the matter correctly; nevertheless, I beg you, would you explain to me a little more, so that I might know to what extent my judgment is related to the highest truth.

63,11. Now I say, saying, Listen, my honorable elder of this place. I knew that you would find the right light in you, if I had shown you the right way. Your judgment is correct; this time you have precisely recognized the nature of the childhood of God. As you have called the thing, so it is; but with humility and with love, you are compelled to obtain the "more," which you have so condemned, and not the "less" you have so far praised.

63,12. But what can be done? For see, you are neither satisfied with one or the other. In the course of many years, humility and love are a bad means, and therefore no virtue. The lesser attainment of such virtue appears to you as folly. How, then, should the matter be ordered that you would be content? I want to solve this riddle.

63,13. Behold, you are still of the notion that one must only get more if one asks more, and less if one asks little. But I say to you, this is a creaturely measure; but the Creator is a completely reversed case. He who requires much receives little; who requires little, receives much; for whoever wants nothing, everything will be given!

63,14. This thing you would probably find a little unnatural; but, see, there are similar correlations with you, and in this respect you do not act any different than the Lord. For example, he who asks for a great reward, how will he be received in your heart? You say: He will be received badly. But if he has done a great service to you, and requires little for that, how will be received in your heart? You say: He will be well received. But if any man have done unto thee anything that thou wilt ever desire, and in the end do not ask of thee, for he did all things out of love unto thee, tell me, how shall he be received in your heart? You say: Iwill put him on my right-hand side, and he shall share my full possession; for my heart will be fully indebted to him!

63,15. See, my honorable elder, that is exactly the relationship of God to His creatures; and if you does the last, you are a child of God, and shall also be set up by Him at His right hand. Love does this, for God does not look to work, but to love alone. If the work proceeds from love, then it has value before God; but if it proceeds from wisdom only, then it has no value, or only to the extent to which love was thereby involved. Now you know everything, and I have nothing more to say to you. If you wish to walk the path you have clearly described, you now know quite well what goal you can achieve; if you remain as you are, you will also reach a good goal, but not that of the very actual childhood of God!

63,16. Now see, our eldest became be very humble, and consider my words well. He will soon begin aa address to his children; we will listen to this, then bless this people, and then go forth from there.


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