|From Hell to Heaven|
Museum of the soul
The everlasting light of the soul
Rest and motion
[2.151.1] Say I: “Well, My dear friend, if you take this already to be a perfect Heaven, it being in reality just a somewhat better spirit world – where the actual Heaven only begins to flow into man’s spirit - so that he would be created into a new man, then what will you say when you enter the true heaven out of yourself?
[2.151.2] I say unto you that these are all just preliminaries to the entrance of the true kingdom of Heaven. Behold, these here primordial fathers, prophets, apostles and mother Mary together with Joseph, you could not even see and live if they were to show themselves to you in their true celestial form. But let this not trouble you, for that is why I am here Myself, in order to introduce you into the true Heaven stage by stage. And I assume that I Myself ought to know the best way!”
[2.151.3] Says the Franciscan: “Yes Lord. Is that why Robert Blum is not himself in the real Heaven by a long while yet?” Say I: “Of course not as yet! This house has indeed sprouted from his heart already, and is more or less perfect the way we know and see it at this stage. But there are yet countless drawers and chambers within same that are as unknown to him as they are to yourself. With the right patience however everything shall still be revealed to you all.
[2.151.4] But now let us move through the great portals into the museum, where the eyes of you all shall be further opened to you.”
[2.151.5] Says the Franciscan: “What kind of things shall we get to see therein?” Say I: “You shall soon see! Behold, some of our guests are already inside; do you hear their boundless astonishment? We too shall soon be there; just look closely at the portal, which is of some considerable height and width, and you shall begin to see quite a few things. Tell me what you can see!”
[2.151.6] The Franciscan strains to see through the great portal at some distance, saying: “Lord, this is strange. I see nothing but a seemingly endless cemetery with countless monuments; verily, a most peculiar museum! The closer we get to the portal, the sharper the focus upon an endless cemetery. I can now see a large number of our preceding company crowding around the monuments, but my ear perceives no joyous astonishment, but rather sounds of great horror. Lord, in this museum we are certainly not going to find much to amuse us!
[2.151.7] Say I: “Oh, do not fear! I say unto you that you shall find unspeakable amounts of marvellous amusement. And now that we are moving through this big portal, tell me again what you see!
[2.151.8] Says the Franciscan: “Lord, things are more sharply delineated; what bustle our guests are in! They seem like a flock of lambs driven to their first springtime pasture; there is no end of bounding and bleating; I must have a close look at one of those gravestones.”
[2.151.9] The Franciscan approaches one of the monuments, noting a sublime inscription upon a black, oval tablet. He strains to decipher it to no avail, as it contains strange letters. He humbly prays to Me to reveal the epitaph to him.
[2.151.10] But I say unto him: “My friend, it would take us an eternity to decipher all the epitaphs in this museum. It would be like trying to calculate the number of future grains in a single grain of wheat. To understand infinite things, one must not start with the individual object, not even with the one under investigation, but with oneself. Once you understand your own nature, you shall be able to also understand and fathom everything else. But so long as you are not sure about yourself, other things cannot become clear to you either. If the eye is blind, where from should man obtain light and know whereupon he stands and what surrounds him? If however the eye is bright, everything else in and around man also is lucid. And thus it is also with spirit man.
[2.151.11] As man’s substantial external form, the soul has actually no light within itself other than that penetrating it externally from other beings, which, for a lengthy period already possess their own interior light, wherefore its cognition also is piecemeal. Whichever parts of its psychic world-view comes under the focus of the external light shall then also be recognized and assessed by such soul the way it presents itself to it. Once the light shifts to another part, the previously lit up part is completely forgotten. Something entirely different then appears in the soul like a meteor, being only recognised and assessed by it for the duration of bathing in its light. After the exterior light rotates away from the second lit-up part, then that is also the end of the soul’s cognition of that second part. And thus the soul could allow itself to be lit up from without for eternities, yet remain standing still upon the same cognition stage it stood before.
[2.151.12] But something quite different and still not understandable to you is when the living spirit makes its full appearance within the soul, completely lighting up the entire soul from within. This is then an everlasting light that never goes out, lighting up and nourishing all the soul’s parts through and through, causing it to fully unfold. Once that has taken place within the soul, it no longer needs to learn individual parts, through and through, causing it to fully unfold. Once that has taken place within the soul, it no longer needs to learn individual parts, for then everything within the soul is suddenly advanced to full clarity, whereupon the fully reborn spirit, man, no longer needs to ask: “Lord, what is this or that? Then the born-again penetrates into all the depths of My divine wisdom.
[2.151.13] But to enable you to grasp this truth more profoundly, I shall read this writing out to you, whereupon a thousand questions shall surface within you; hence hearken to what it says.
[2.151.14] ‘Rest is like death – inactive. Yet this resting nonetheless is no resting but an inhibition of movement. Remove the points of inhibition, and rest returns to movement! Yet movement is itself not such, but a search for a resting point, and when the latter is found and movement has become rest, then rest isn’t such but a constant striving for movement. The latter then ensues as soon as those inhibiting points are removed through which the movement turned into rest. Hence there is rest without rest and motion without motion. Rest is motion and motion is rest. There is indeed basically neither rest nor motion, because each constantly cancels the other either through an equally affirming or negating measure. Oh thou world that rested under this stone, thou rested not but movest in thy striving, which is the weight of your sin. You are now ripening towards life; you perpetually try to rend your inhibiting bands, and once rent, thou shall plunge into infinity, to there seek again what you now have. One life tarries, another flees; but the tarrying one would flee and the fleeing is in search of staying. God, Thou primordial fountain of true life, give true rest to rest, and proper motion to motion!
[2.151.15] Say unto me whether you have understood this inscription?” Says the Franciscan: “Lord, for me this was pure Japanese; that’s all I can say! But can you please clarify this a little!
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