SSUN2-66

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Chapter 66

A communal spirit and also a special spirit. Why do heavenly communities have the human form?

66,1. How can one be in a certain way a communal spirit, while simultaneously also a special spirit, we want to, as said, test a few examples. An example is evidently the most unambiguous in a word of the Lord Himself, therefore He says:

66,2. "I am the vine, and you are the branches." What does that say? What use it is for our concept? The Lord is the all-righteous "communist," since each individual human being and angelic spirit is perfect in His just measure, and then all the numerous spirits together, again perfectly resemble in unity, the One Spirit of God. But as the Lord again compares it to one spirit, and it is the case with all spirits united, it is likewise the case between the human spirits.

66,3. This united spirit of men, which is closest to the Lord through His love, humility, and wisdom, is an ever-increasing community, because His love, humility, and wisdom have drawn many other spirits into His sphere, and still continue forever in some when such congregational spirits have long ceased to exist on earth. However, this is represented in the spiritual world as an association, which is thus educated, so to say, in the broadest extent, as a particular community, which stand as a personality in itself.

66,4. One could of course ask here: How then does such a society actually become the spirit of such a communal spirit man? He might well look like a habitable world. Why, then, does the form of a man in the high realm of the spirits be the formal substratum of a society inhabitable by heavenly beings?

66,5. To answer this question in a comprehensible manner, I must draw your attention to the fact that the natural habitable worlds for you are really nothing other than certain, at least for your eyes, chaotic conglomerates from souls to souls, who, in the primordial times of times, served as the proper vessels of the spirits out of God, which had to necessarily fall together with the one great communal spirit. From these souls or spiritual vessels, the worlds as they are, were created by the Lord's merciful and endless will-power, and are now therefore these souls which are to be reunited with their spirits according to a wise sequence of steps.

66,6. But look at all the barely countable stages of the process and ask yourself about your previous knowledge: What is the goal of such a gradual progress? The answer will give you the next best view of every human being.

66,7. What is therefore a human being? In his completed godlike form he is, in a certain sense, a common life of countless preceding special lives, which began to develop in the rock moss, the first manifestations of life, then penetrated through all the plant worlds, transcended from the plant world into the animal world, and from the communal animal world to the completed, fully formed image of man.

66,8. In man, therefore, all earlier torn souls and minds begin to gain their original form; it is only natural, then, that in the realm of perfected spirits there can foundationally be no other form than the original form of the God-like man.

66,9. Thus a society in the form of a man is indeed the right form, and is to be called, in the true and perfect sense, a glorious habitable world for spirits, because this form corresponds in itself to every single part of man, and thus no inhabitant of such a world has to sow and reap. In such a perfect world he finds his destined place, where he is given to him all that he as inhabitant has ever needed, as no nerve in the human body needs to sow and harvest for himself to be nourished in his place in the body where he resides; he is provided in everything on the spot, and he needs nothing but to live and to enjoy.

66,10. I think that this rather extensive example should make it clear to you. Only one circumstance still remains, namely, regarding the concept of the communal spiritual in a person from the sphere of the Lord, and for this situation, we shall use yet another example. The question therefore is: how can it be possible that a special spirit can be raised in his unity to the point that he as such sees a whole spiritual multiplicity as single personality before him?

66,11. This is a rather difficult point; but as I said, a well-nourished example will restore your balance. But in order to make this example as effective as possible, let us first find a handle in the natural world; and so listen!

66,12. Is it possible for you to see the whole earth ? You say: Not at all, for her surface is too broad to possibly look at. I say: good, but why is it possible to have a full view of the much bigger sun ? You say: Because it is so far from our eyes that we can see all the rays that emanates from her whole surface, fall upon our eye at such an angle, which according to its design, make it easy for us to perceive. Well, we have already enlightened our cause as perfectly as possible.

66,13. See, as there are phenomena in the natural world, where one can say that this thing is near, yet it is remote in space, so there are also appearances in the spiritual world through which an object retreats to a great distance. And if this in itself is so great and consists of countless multitudes of spirits, it will nevertheless be easily seen in a spiritual distance, as a single concrete being.

66,14. But the spiritual distance is obviously not the same as the natural, in which those objects which the eye see to be far away in space, are really far away. In the spirit, those things which appear to be spatially distant are not far from the eye of the beholder, but maybe just as close as what is seen to be up close, for the spirit no longer perceives any distance. But to the contrary can things which seem to be very close, also be very distant, and then they are seen as to be in palpable proximity; but, as we have said, they are very far away.

66,15. You say: This sounds a little puzzling. But I say: Nothing less than that; only a little hint still needs to be added, and you will have this riddle completely solved before you. The question is:

66,16. When is one the most remote from every other being? Surely only when one is in the immediate vicinity of the Lord; for between Him and every other being, there is a perpetual immeasurable chasm, and yet again, in the spherical proximity of the Lord, one is closest to all things in their community, because the Lord is in them all in all.

66,17. But you were on your first spiritual sun directly in the sphere of the Lord. How, then, did all the heavenly spirits have to behave towards you? Clearly understandably impossibly any different than very distant. Nevertheless, you have also seen them as if in your close proximity.

66,18. This is because the Lord is in the first place all in all, and the eye of every spirit in the sphere of the Lord is similar to that of the immature children, who not infrequently reach for the moon and the stars as if they were really in their close proximity, while you know that they are very far away.

66,19. I think that the matter about the spiritual sun should now be clear to you, which you first saw in the sphere of the Lord. And so let us look more closely in the groves, the lanes, and the gardens of the sun, which corresponds to your sun, and become more familiar with her very youthful inhabitants. The next garden, which we see before us, is to receive us for this purpose.


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