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Don Giovanni Bosco Altre Profezie Elisabetta Canori Catherine Emmerich Suor Gabriella Gioachino da Fiore Jacob Lorber Saint Malachia Rasputin Suor Ali' Anna Maria Taigi The Archangels Maria Valtorta The Virgin of Naju

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Jakob Lorber

 

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Born at Kanischa (Austria) on July 22, 1800 as the son of a vineyardist who was in his spare time the leader of a popular band, Jacob Lorber grew up in a poor rural environment, but in a family that was deeply religious and dedicated to music. From his father Jacob had inherited a versatile musical talent and he early learned to play the violin, piano and organ. This helped him later to pay for his education, first in Marburg and then in Graz, the Styrian capital, where in 1829 he obtained his diploma as a teacher for intermediate schools. But when he could not find a suitable position, he reverted to his particular love, music. He gave lessons in singing and the violin, practiced for hours every day, composed and sometimes gave concerts, alone or together with others. He was successful, but never to the extent he had hoped. During the years he devoted to music, Lorber followed also his inclination to deepen his spiritual understanding, diligently studying the Bible as well as the works of men who followed the "inward path", among others such mystics as Jacob Boehme and Emmanuel Swedenborg .

In his fortieth year Lorber was offered - and accepted - a conductorship with the theatre in Trieste, a position that would give him the long hoped-for recognition and material security. But it was not to be.

Shortly before his departure for Trieste, on the morning of March 15, 1840, Lorber heard a clear voice in the region of his heart telling him: "Arise, take your pen and write!"

J. Lorber obeyed this mysterious call and began to write down what the voice dictated to him. It was the introduction to his first work, "The Household of God": "Thus spoke the Lord to and within me for everyone, and that is true, faithful and certain: Who wants to talk with Me, let him come to Me and I will lay the answer in his heart. But only the pure of heart, whose heart is full of meekness, shall hear the sound of My voice. And he who prefers Me to all the world and loves Me like a tender bride her bridegroom, with him I shall walk arm in arm. He will always behold Me like a brother his brother and as I beheld him from eternity, be fore he was." When Lorber realized that this was the beginning of a book and who the author was, he did not hesitate to renounce the offered material security and served the Lord as His "scribe" to the end of his days.

It is important for the reader to understand how inspiration through the Inner Word is received. Lorber did not experience any states of ecstasy, nor was he a medium for automatic writing whose hand is guided by a spirit-entity. Fully awake he heard the voice and promptly wrote down what he heard. An expert describes the process as follows: "The subtle spiritual impulse must first have filtered through the mental sphere of the mediator before he can record in words of human language what he has perceived. This is also the reason why the Word of God, and thus each communication, expresses itself always in the mediator's particular manner of speaking."

At the time of his calling, this simple man never suspected that the task he was given would keep him busy for 24 years. He rarely interrupted his work and wrote almost daily for several hours, obediently recording what the voice in his heart dictated to him, without correcting even a single line, as the manuscripts show. These works, eventually contained in 24 volumes of almost 500 pages each, not to mention a number of shorter writings, present an amazing phenomenon with the comprehensive knowledge they contain, the deep interpretations and detailed facts on the subject of cosmology, astronomy, biology, natural science, psychology and prophecy.

Lorber's greatest and best known work, written during the years 1851 to 1864, is the Great Gospel of John in 10 volumes. It begins with an explanation of the Biblical gospel according to St. John and then gives a detailed account of the three teaching years of Jesus, revealing to a matured humanity many secrets of creation and divine guidance.

To make this work accessible to more people, The Great Gospel of John was condensed by the German publishers to about a third of its volume and is now available in English from the Divine Word Foundation, Rogue River, OR 97537.

This literature will speak for itself to the reader with an open mind, who has the honest desire to learn the truth, possesses humility and perseverance in his studies. Here the truth seeker finds answers to all the questions that have forever puzzled mankind. He sees the great panorama of creation and God's plan with mankind unfold, begins to understand the purpose of man's existence on earth, of life and death, of God's love and guidance and this knowledge gives him a feeling of security and frees him from his manifold fears.

But the reader must realize this: Only humility and the approach with a pure heart and good will opens the door to the understanding of spiritual things.

May the honest truth seeker find in these revelations what he is seeking!

The following narration is excerpted from The Great Gospel of John and consists of a conversation between Jesus Christ and some erudite guests during Christ stay at an inn. Please read this with the utmost care, for it is extremely informative and it is the eternal truth.

Great Gospel of John Volume 4, Ch. 141-147

IV/141-147 About the "wrath" of God. To understand the Old Testament one must be familiar with the science of correspondences. Example: The casting out from Paradise. Man punishes himself by disregarding God's order. Results of wanton damage to trees. Causes of the Deluge. The influence of evil upon good.

Chapter IV/141[1] Thereupon Cyrenius*

said, somewhat embarrassed: "Lord, no one but me has asked You anything, and it looks as if You bear me a grudge because of this." [2] Thereupon The Lord: "How can you misunderstand My words to such a degree? How can I bear you a grudge when I show you in full earnest and forever truly what is most necessary for your life and that of every other human? Behold, how limited your power of judgment still is. To whom can the purest original love of all love in God ever bear a grudge? [3] Whenever you read about a wrath of God you shall thereby understand the eternally even and firm earnest of His will; and this earnest of will in God is the innermost heart of the very same purest and mightiest love from which infinity and all the works in it have gone forth. Surely, this love can never bear anyone a grudge in eternity. Or does anyone of you think that God, like a foolish man, could be angry?" Now Stahar asks permission to speak and points out that God at times let people who have become too unruly feel His wrath and revenge with pitiless severity. Moreover, the Lord speaks through the prophet: "The wrath is Mine and the revenge is Mine!" Stahar enumerates, as examples, the casting out from Paradise, the Deluge, the destruction of Sodom and Gomorra, the plagues befalling Egypt and the Israelites in the desert, the Philistine wars, the Babylonian exile and, finally, the subjugation of the Chosen People through the heathens. And, far from doubting what the Lord has said before, Stahar asks to be told how all these sad events can be reconciled with the wrath- and revengeless love of God. As from Chapter IV/142, The Lord, in a great instructive and answering speech, responds to Stahar's objections by first asking emphatically: [2] "Have you not understood as yet that all five books of Moses, all prophets and the writings of David and Solomon can only be understood and comprehended by way of inner spiritual correspondence?" - There has never been a material Paradise on earth, but merely particularly fertile regions, and every region, properly cultivated by man, turned into a true earthly Paradise. And God created the first human couple in one of the most fertile regions of this earth. [6] What does, therefore, the angel with the flaming sword signify? What does this metaphor say? Although the spontaneously created first human couple did not go through childhood physically and Adam was more than twelve feet high, with Eve not much less, where their original experience regarding the earth was concerned, they were like children and had to learn, mostly through experience. They suffered from the cold of their first winter, and the increased activity enforced upon them through the laborious gathering of fruit and the search for a sheltered abode sharpened their thinking and increased their mental awareness so much so that they said to themselves: [8] "At present a curse is lying on the earth, so that you, man, can only gather your food by the sweat of your brow." Thus, everything happened quite naturally, also the begetting of Cain and, soon after, of Abel and Seth. [10) But Moses recognized quite well that this natural development was due to the guidance through the Spirit of God. Therefore, he always placed God by way of corresponding metaphors beside the first human couple, personifying God's influence with brief metaphors as they were then (at the time of Moses) customary and, also, necessary for the guidance of the people. Later on, natural events were allowed, forcing the early people to look around on the earth and gain more and more experience for the sake of furthering their spiritual development. IV/143 [l] The Lord speaks: "Yes, God's wisdom can surely become angry, when already developed and at least half matured people wantonly and wilfully defy God's order; but this is what God's love is for, which in its great patience knows how to find the appropriate means by which to guide people back onto the right road, whereby My final goal for mankind must always be reached, without forcing man, like a machine, through some almighty revenge on the part of God. [2] But even these means are not to be regarded as a consequence of divine wrath, but purely as a consequence of the wrong actions of men. Yes, God gave the world and nature their necessary and immutable must-laws in the right order; but man, too, has such laws as concerns his form and his physical being. Whenever man tries to rebel against this order and change the world he is not punished by a spontaneous wrath of God, but by the offended, severe and fixed divine order within the very things which must be what they are. [3] You are now asking yourself whether the Deluge is also to be regarded as a natural and necessary consequence of wrong actions. And I tell you: Yes, it is! I awakened more than a hundred prophets and messengers, warned the people against their own actions which were contrary to the natural and the divine order; for more than a hundred years I seriously drew their attention to the terrible consequences arising from such actions for body and soul. But in their wilful wantonness they went so far as to not only in their blindness mock, but even kill, the messengers, thus engaging in a veritable battle against Me. However, I did not become angry or revengeful because of this, but allowed them to continue in their actions and experience the sad fact that foolishness and ignorance - being responsible for what they are - can by no means deal with the great nature and order of God as they please. [5] There, towards the East, you see high, densely wooded mountains. Travel there with a million men, set fire to them and burn all the forests; and the mountains will soon be completely bald. What will be the consequence of this? The many nature-spirits that will now be naked and deprived of all action will begin to rage and storm in the free air, and uncountable flashes of lightning, most violent cloudbursts and incessant hailstorms will ravage the land far and wide. All this is a natural result of the devastation of the forests. Say whether this has anything to do with the wrath and the revenge of God! [6] When a million men strive eagerly to level mountains and fill in great lakes or construct the broadest highways to facilitate warfare; when people escarp whole mountain ranges extending over several days' travel to a height of 400-500 fathoms or dig 200-300 fathom deep moats around the mountains, thereby tapping the earth's interior water-reservoirs so that the mountains begin to sink into the now empty great reservoirs and the water begins to rise so much so that in Asia it rages, like the sea, almost over the highest summits - add to this that, along with the mountains, also many hundred thousand times hundred thousand acres of the healthiest forest land were destroyed, on which occasion countless myriads of earth- and nature-spirits that formerly had been fully occupied with looking after the most beautiful and lush vegetation have suddenly become free and unoccupied -, ask yourself what an uproar the spirits might have started in the atmospheric regions. What storms and what enormous cloud bursts, what masses of hailstones and what an uncountable number of flashes of lightning have thereby been flung from the clouds to the earth for more than forty days, and what enormous masses of water must have risen over nearly the whole of Asia, and all this for natural reasons! Say, was that again God's wrath and His implacable revenge? [7] Moses described this event, like everything else, in the manner then in usage, that is, in metaphors - in which he, inspired by the Divine Spirit, always let My providence work -, which can only be presented by way of genuine and true correspondences. [8] Therefore, can you call God a God of wrath and revenge, because you and many others have never understood His many great revelations? IV/144 [1] I tell you: Live for but fifty years according to the proper divine order- and you will never again see, hear, taste and endure any calamity! [2] I tell you: All calamities, epidemics, all sorts of disease among humans and animals, bad weather, lean and unproductive years, devastating hailstorms, great, all-destructive floods, gales, great storms, locust-plagues and such like are merely consequences of the wrong actions of men! [3] If men were, as far as possible, living within the given order, they would not have to expect any of these things. The years would pass by like pearls on a string, one as blessed as the next, and the habitable part of the earth would never be afflicted by too much cold or too much heat. However, since the clever and exceedingly shrewd people undertake projects by far exceeding their needs, as for instance, erecting too great edifices and under-taking excessive improvements, levelling whole mountains in order to construct highways, destroying many hundreds of thousands of acres of the finest forest lands, digging too deeply into the mountains for the sake of gaining gold and silver and, lastly, living in continual quarrel and discord with one another, while on the other hand, they are at all times surrounded by a great number of intelligent nature spirits who are responsible for the earth's weather as well as for the purity and wholesomeness of the air, the water and the soil, - is it any wonder if this earth is more and more visited by an infinite number of evils of every kind and type? [4] Miserly and avaricious people provide their barns with locks and bolts and even keep armed guards who watch over their overflowing treasures and possessions, and woe betide him who would approach them without being authorized; truly, he would instantly be sharply dealt with! [5] By this, I do not mean to say that nobody should be allowed to protect his hard-earned property; I am here talking of the highly unnecessary, excessive abundance. Would it not be advisable to build also barns which are open to all the poor and weak, although under the supervision of a wise donor, so that no one might take more than what he needs? If, in this way, avarice and miserliness disappeared from the earth, also - now listen well to what I am saying! - all lean years would disappear from the earth. [6] You ask how this is possible. And I answer: In the most natural way of the world. Anyone in the least familiar with the inner workings of the whole of nature must soon comprehend this. [7] There, in front of us, is still the healing herb and there, a little further to the front, the very harmful poisonous plant. Do not both get their nourishment from the very same water, the very same air, the very same light and its warmth? And yet, this plant is full of healing properties and the other full of deadly poison. [8] Why is that so? Because the medicinal plant, being of a well-ordered inner nature, in keeping with its good qualities influences all its surrounding nature-spirits so much so that these, in peace and harmony, conform to it within and without and nourish it. Thus, the whole plant becomes wholesome and healing, and in the sunlight during the day its evaporations and the nature-spirits surrounding it up to a good distance, exert a most beneficial influence on humans and animals. [9] With the poisonous plant, whose nature is of a selfish and angry character, the surrounding nature-spirits are seized by that same disposition and thus become perverted. They then, likewise, conform to the plant, nourishing it, and their whole nature then becomes homogeneous with the plant's original nature. Also its surroundings and evaporation, as it were, are poisonous and harmful to man, and the animals, with their sensitive nostrils, keep out of its way." IV/145 [1] (The Lord:) "Even more so, an avaricious and greedy man is an exceedingly large poisonous plant of a far reaching influence. All the nature-spirits sur-rounding him up to a great distance, his emanation and his whole outer life sphere, will conform to his inner nature. And the corrupted nature-spirits around him will keep perverting into their own evil, avarice and greed the still good nature-spirits joining them. [2) Since these nature-spirits are in constant conflict, not only with man, but also with the animals and plants, the water and the air, they invariably give rise to many battles, frictions and unnecessary movements in the air, the water, the earth, the fire and in the animals. [3] Whoever wants to see a practical example of this, let him go to a very good man. All the animals surrounding such a man will be of a much gentler nature. The best example are dogs; within a short time, they fully adopt the nature of their master. [5] Added to this is the fact that, on earth, it costs much less effort for the bad to change what is good into its nature than vice versa. [6] Why does one wrathful man incite thousands of others to wrath, and why not, instead, the thousand good natured men the wrathful one to kindness? [7] All this is because, especially on our earth, in order to educate God's children, the enticement to the bad and evil is - and must be by far stronger than to the good. [9] Behold, one single poisonous plant, thrown into the kettle, is sufficient to convert the healing properties of a thousand medicinal herbs to its own deadly poison. If, however, you add one medicinal herb to the poison of a thousand poisonous plants, its wholesome nature spirits will in no time be changed into the deadly poison of the poisonous plants. [12] I am telling you, and particularly you, friend Stahar, that in this world everything depends on the way man acts and lives, and God's wrath and revenge have nothing to do with it forever. [13] Therefore: Do seize all that is good with all earnest, force and power, and you will not be devoured by evil, which is plentiful. [14] Endeavour to perfect your inner life through actual compliance with My teaching, and the poisons of the world will no longer be able to contaminate you." In Chapter IV/146 the Lord mentions a small medicinal herb growing in the Indian highlands and also on Sinai, whose nature-spirits are intensely active in the right and proper order so much so that - in contrast to the just described general behaviour of plants - they can convert any large kettle full of poisonous tea into a most wholesome drink. They achieve this by forcing the more inert spirits of the poisonous plants, which are in the contrary order, into an orderly activity. [11] And the same thing can be said of the influence of a truly perfected man on his fellowmen as well as on the still free nature-spirits surrounding him up to a great distance. He is like the little healing herb in the large poison kettle, and also like a tiny spark of sunlight in the darkness, whose vibrant activity excites the nature-spirits far and wide so that it becomes light and bright around it. Concluding, the Lord again emphasizes: [13] "Thus, truly, all evil in this world does not come from the wrath of God, but solely from man's way of life, just as the good often is caused by one single perfected human." In Chapter IV/147 the Lord, in answer to a question by Mathael, explains also the phenomena of warmth, heat or fire, and on the other hand of cold, as a result of either the excitement or the fatigue of the nature-spirits. Here, the rule prevails that the more violent the induced excitement is, the sooner the fatigue of the nature-spirits concerned occurs and along with it inertia and cold.

IV/146-152 Soul development after physical death. The states of souls, also of suicides, in the beyond.

In Chapter IV/148 Mathael, upon the Lord's request, continues to describe what he sees when the souls of the dying leave their bodies and, as it were, assume a form again. His first report is of a boy who fell to his death from a tall cypress and, in Chapter IV/149, he talks about one who committed suicide by leaping into a deep pond from a rock above. In Chapter IV/150 Mathael describes the forms both souls assumed during the hours after death. That of the boy at first looked rather dissipated and vaguely resembled a bat, gradually became more monkey-like and later still took on human features and the form of a hand-some youth. The suicide, a former Essene, had been driven to his death through a tenfold curse by the templers. His soul appears on the surface of the water as a fleshless skeleton but is, nevertheless, recognized by the boy's soul as the soul of his physical father. Mathael gives a moving account of how the fast consolidating soul of the boy comes to the aid of the miserable soul of the father, which concludes this chapter. Chapter IV/151: Both Mathael and Cyrenius ask the Lord to explain the partly rather peculiar phenomena occurring during the first few hours after the death of the two people, and now The Lord again begins to speak: [7] "Mathael had already seen two large bats flying around the boy as he fell from the tree to his death. Firstly, the boy was a descendant of this earth. As you have often heard and understood from My explanations, the pure earth-children are, where their soul and their body is concerned, composed from the whole organic creation of this earth. This is borne out by the great variety of nourishment eaten by man, whereas an animal is very limited in the choice of its food. Man is able to partake of such varied nutrition from the animal, plant and mineral kingdom so that he can, from the ingested natural foodstuffs, supply the corresponding soul-nourishment to all intelligence-particles of which his soul is composed. For the substantial soul-body, like the physical body, is nourished and matured through the natural food ingested. [8] Moreover, it is very important from which preceding sphere of existence the soul of a man of this earth has come during its gradual ascent. And, secondly, particularly with children, it has to be considered that their soul still bears traces going back to the pre-existential species from which it made its transition into a human form. If a child has a good upbringing from the very start, the pre-existential form soon fully passes into the human form, consolidating itself more and more therein. However, if the child's upbringing is very neglected, soon the pre-existential form becomes more and more dominant in its soul so that in the end even the solid body is drawn into this form. And there is many a coarse person with whom it is easy to recognize what form undoubtedly predominates in his soul. [13] Gradually, consciousness and self-awareness returned, and the monkey, looking more and more human, began to raise himself up. His constantly expanding outer life-sphere enabled him to perceive the nearness of the soul of his perished earthly father. He left the spot where he was crouching and, following his inner promptings, moved over to the pond and now fully recognized the soul of his father, burdened and tormented by a tenfold human curse. [14] At that moment, the filial love awakened in him and with it also the question about God and His true justice. Moreover, there awakened in him also a just anger against the curse which men in their boundless pride dare to fling at their poor, but actually much better, fellowmen. With this, the now much more perfected ape-man became aware of his own strength to take it up with the ten curse-devils which in the form of black ducks tormented his father's soul unduly. [15] With this increased self-awareness the ape-man leaps into the pond and, driven by the love for his father, begins to play havoc among the ten curse-devils. In a few moments they are destroyed, and now the ape-man looks almost completely human. [16] Now his love begins to take new roots in the soul of his dead father. This fills the son with even more love and strength with which he pulls his father away from his place of destruction and perdition and onto dry land where, through the son's love, a solid resting-ground for the father's future existence forms and is found. However, as the son's love is growing, also his light keeps growing. Out of this light, he recognizes the limitation of his own strength and now properly turns to God, asking Him to help his father. And help is not long in coming; clothing is provided and the strength to move on to a better and more perfect life-sphere. There, the father's soul is nourished by the son's ever growing love, attains once more a spiritual flesh and blood and, finally, becomes able to recognize God and enter into His order, - which is always exceedingly difficult in cases of suicide." IV/152 [1] (The Lord:) "However, there are different kinds of suicide. The worst kind is when someone takes his own life because his great pride has been too much humiliated by someone else, leaving him no chance to take revenge. For such a kind of suicide no complete amends can be made by a soul. It requires millions of years until such a soul is able to clothe its withered, loveless phantom-bones at least with a skin, let alone manage to incarnate* its whole being; for the incarnation is actually a product of love and, in turn, arouses love. [4] A soul that already here has been pure love looks in the beyond immediately very perfected where its form is concerned. An avaricious and selfish soul, however, looks very thin in the beyond. But there is still some flesh and blood left because such a soul has at least love for itself, whereas a suicide is also completely bare of this love, and his soul must necessarily appear as a skeleton in the beyond. The only question is, whether as a human or some animal skeleton. [5] We have already mentioned that there are several kinds of suicide, and I have dealt in detail with the worst cases. Well, a suicide of the worst kind does not appear in the beyond in the form of a human skeleton, but as the skeleton of a dragon, a serpent or some other wild, ferocious animal. Why? That you can no doubt easily work out! Such a soul will never be able to fully attain its life's perfection. [6] Besides, there are those who committed suicide out of jealousy because of a virgin who, without her own fault, preferred another to the jealous fellow who, whenever they met, tormented her in every possible way, accusing her of infidelity which she never even thought to commit. Such a one arrives in the beyond as the skeleton of a wolf, dog or rooster, because the inner

* here in the sense of envelopment of the soul-skeleton with spiritual flesh ; the Ed.

nature of these animals guided the intellect and volition of such a jealous fool, being the pre-existential expressions of the soul and as such determining its main traits. It is also very difficult for such suicides to attain even to some degree of perfection of life. [7] There are still other suicides who have secretly committed a bad crime which they know is punishable by a disgraceful and painful death. They know that their crime must come to light. What does then usually happen? Driven by his terrible fear and his justified pangs of conscience, such a furtive criminal sinks into the fullest and deepest despair and kills himself. Such a soul appears in the beyond in the shape of the skeleton of its animal predecessors such as, for instance, salamanders, lizards and scorpions, which are all huddled together in a heap and surrounded by a glowing wall, usually in the shape of a glowing giant serpent. Also the glowing wall is part of the pre-existence of one and the same soul and an intelligence-element of the same. [8] In short, once a soul, on account of a bad upbringing, has become devoid of all love, even love of self, the whole soul is permeated by hell as the worst enemy of life. The soul in itself then becomes an enemy of its own life and being and always endeavours to destroy the same in some painless manner. Being thus inimical to life, in the end life itself must fall to pieces, and such a soul cannot possibly appear in the beyond other than dissolved into its individual primary life-forms, and even then only in their fleshless skeletons which carry their necessary judgment within. [9] With both man and animal, bone is that part which is under the most judgment and most devoid of all love. Since in bones, just as in stone, no love can ever exist, these remain in the end, even though only as substantial soul-particles, as such corresponding parts in which there can never be any love. But it is still easier for human bones to clothe themselves with life than it is for animal bones, let alone for the skeletons of insects and the gristle, cartilage and bones of amphibious animals. [10] Now you can imagine what will happen when such a suicide appears, as described, in the beyond and what a difficult and long-drawn-out process it will be before such a soul can even begin to assume the shape of a human skeleton and clothe it with a skin and even with some flesh. [11] But, inwardly, you are now asking whether such a soul will also suffer any pain. And I tell you, at times the worst and most burning pain, and at other times none at all. When the soul is, as it were, stirred up by approaching spirits intending, if possible, to bring it back to life, it feels a terrible, burning pain in all its parts; but as soon as it comes to rest again, it has neither feeling nor consciousness and does, therefore, not feel any pain. [12] There are still many more kinds of suicide which are not so detrimental for the soul as the two just described. However, no act of suicide has any good consequences for the soul. [13] The case de-scribed by Mathael was still one of the best, which is borne out by the fact that the resuscitation and rescue of that soul proceeded easily and quickly. But there will always remain a leak in such a soul, and that consists in the fact that such a soul can hardly ever attain to the full sonship of God. A suicidal soul can hardly ever reach the first, outer most and thus lowest heaven, not even its borderland. [14] For the most part only souls from all other worlds attain to the first or wisdom heaven, and from this earth the souls of those wise heathens who have lived a decent and just life, yet also in the beyond do not wish to hear of My person. If, however, they in time accept some of this knowledge, they can certainly enter into the second, the higher or middle heaven. But they cannot ever enter into the third, the inner most and highest heaven, the true heaven of love and life. For there only those will enter who have already attained to the full sonship of God."

*Cyrenius was a brother of the emperor Augustus Caesar and lived in Ostracine, Egypt as the protector of all Asiatic lands including Egypt. At the end of their flight, the holy family met him first in Tyre and settled short time later in Ostracine under the care of the broad minded Cyrenius. (See our books The childhood of Jesus and The boy Jesus in the temple.)

You are your own Judge!

God has so arranged things, that men every activity has its certain and corresponding consequence. This consequence is the un-changing judgment which is linked to every action. (Every activity judges itself.)

The Spiritual Sun, Vol. 2:106

Epilogue

Dear Reader,

This invaluable information, generally known as the New Revelation was given in fulfilment of scripture through the inner voice by our Lord and Saviour Jesus Christ during the years of 1840-1864 to the Austrian Prophet Jakob Lorber who resided in Graz, Austria.

The original handwritten texts are well preserved in Bietigheim, Germany. Much of it has been translated into the various languages of our world and is available from:

The Divine Word Foundation

1999 Pine Grove Rd.

Rogue River, OR 97537 USA

or

The Lorber Verlag

Hindenburgstr. 3

D-74308 Bietigheim/Germany

 

Updated Tuesday, 07 April 2015

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