Jakob Lorber was born on July 22, 1800 on the left bank
of the River Drau amidst vineyards, in the Village of Kanischa, in the
Parish of Jahring, where his father Michael Lorber labored on his small
It was not by coincidence that Jakob Lorber grew up in an
impoverished rural environment, although in a home open to art and religion.
He inherited from his father his many-sided musical talents and also
received his initial instruction on the violin, the piano, and the organ.
By the time Lorber attended high school
in Marburg on the River Drau, he had earned the necessary tuition money as
an organist at one of the local churches. He received his accreditation as a
high school teacher in 1829, in Graz, Austria, the capital city of the
Province of Steiermark. At that time, however, he could not find appropriate
employment. This prompted him to intensively continue his musical studies,
which consisted of composing, teaching the violin, providing singing
lessons, and occasionally giving a concert.
During these years, Jakob Lorber followed his inclination
and spiritually immersed himself more deeply onto "The Path to the
Innermost." He read, among others, the writings of Justinus Kerner,
Jung-Stilling, Swedenborg, Jakob BŲhme, and Johann Tennhardt. The Bible,
however, was his constant companion and remained a source of inspiration
until the end of his life.
Despite his many abilities, he lived from hand to mouth
until he was finally offered a position as the conductor of the Opera in
Trieste. And as he was about to accept this position to serve the world, he
received his appointment as "Godís Scribe." On March 15, 1840, right after
early morning prayer, he very clearly heard a Voice in his heart which
ordered him to: "Get Up, Take Your Pen And Write!!"
He abandoned all travel preparations, and obediently sat
down and wrote on paper what the mysterious voice dictated. It was the
introduction to his first work, The Household of God: "And thus the good Lord speaks for everyone; and
that is true, faithful, and certain. Whosoever wishes to speak to Me, should
come to Me and I will place the answer into his heart. But only the Pure,
whose hearts are full of humility, will hear the sound of My Voice. And
whosoever prefers Me to every thing and the world, and loves Me like a bride
loves her groom, with such a human being I will walk arm in arm. Such a
person will for all times look upon Me as one Brother would look upon
another, as I have looked upon him from eternity before he existed."
Since that hour, the hour of the first dictation by the
Lord, the Unexpected and the Unheard vehemently entered Jakob Lorberís life.
During the twenty-four years that followed, he changed reason and intellect
to bring them in accordance with his incomprehensible spiritual activity. He
wrote for many hours without interruption almost daily, without consulting
any books of reference, and without any manifold knowledge, as inspiration
flowed from his pen through the Inner Word. His life was solely fulfilled in
obedience to this Inner Voice.
One must speak in superlatives to express who Jakob
Lorber really was. If you consider him as a literary man, he surpasses all
authors, poets, and thinkers of all times. Where does such comprehensive
knowledge exist: an interpretation of such depth, a more accurate knowledge
of geographical, historical, biological and natural sciences, actualities or
facts since the creation of the cosmos, other than in his works? These works
fill twenty-five volumes of five hundred pages each, not including his other
smaller volumes. If we consider him as a medial genius, then he surpasses
all the initiates we know of. The word has not been coined yet to describe
him, and if he calls himself "Godís Scribe," that is only in accordance with
his humble self-assessment.
Did you know that not only was the pure arch-gospel of
Christ revealed anew through Lorber, but that his natural spiritual
literature anticipated the latest findings of our modern natural sciences?
The prime origin and the content of the spiritual
revelations of Lorber depict him as an endowed awakener of spiritualized
Christianity, which clearly stands out against dogmatically bound and
alienated church beliefs of the past fifteen centuries. Lorberís writings
are based on an enlightened creation and upon life teachings which Christ
Himself once communicated among His disciples.
What did we, up to now, know about the teachings of one
of the greatest Leaders of Mankind of all times? No more than the
ethical-moral nucleus, which has been delivered to us through the Sermon on
the Mount and the Parables of the four gospels. Besides that, we know only a
few events or activities in the life of the Son of God; everything else is
just a remainder of seventy-two messages which were disseminated in the 1st
Century A.D. about the life, teachings and activities of an Awakener who
cannot be compared to any other founder of a religion in greatness.
The six volumes of
The Great Gospel of John
contain what was revealed again to Lorber in regards to the entire
activities of Christ while on earth during His three years of teaching; and
with it emerges a spiritual portrait of inimitable greatness. (There remains
no question as to the wherefrom, the whereto, and the why of human
existence, which, in accordance with this Gospel of Christ, is explained in
the greatest of detail.) If only a fraction of this knowledge would have
passed over into mainstream theology, then Christian denominational
teachings would have taken on an entirely different form ó a formation
which, at the same time, would have made it possible to satisfy the thirst
for recognition of mind and intellect, instead of seeing them, even until
now, as incomprehensible adversaries. Lorber, however, represents those who,
at the end of the Age of Pisces, possessed the scope as far as the soul is
concerned to lend expression to the teachings of the future days.
For the Theologian: Lorber discloses, through
New Revelation of the Original Teachings of Christ, ways and means for
todayís churches which will again move the Christian faith to a higher
understanding. And the deepest center of the gospel only becomes
comprehensible through Lorberís all-encompassing description of creation.
Divine Love bears witness to the development of the soul and the perfection
of the spirit, which excludes any eternal damnation. The sense of the
letters of the Holy Scriptures represents only the surface of deeply
spiritual truths, recognition of which can only be achieved through the
removal of the partition wall of the different denominations. And this
spiritually revealing picture of the world forms the bridge of peaceful
For the Philosopher: Lorber explains the world of
forms of appearances, the inner being of matter, the problems of space and
time. He places these functions of the sensual world opposite the
spirituality of the true being, the concepts of eternity and infinity. He
explains the forms of conception such as good and evil, and the
fundamentals. These include the opposite concepts of God and Satan, and how
both forces, according to development, function in a human being in order to
reach the perfection of an eternal spiritual personality. He presents the
philosophical problem of the freedom of will from the highest point of view,
and offers highly spiritual explanations in regards to thinking with reason,
the world of emotions, and the sphere of the will of a human being. Spirit
and substance, metaphysics and earthly existence, the range and limits of
recognition ó enough to be able to measure the inherited thinking against
all systems of philosophy.
For the Physician: Lorberís spiritual endowment
makes it possible for modern physicians to obtain new insights. These
insights are based on the knowledge of the trinity, a principle upon which
all physical existence is based, and this applies as well to the human body
in that it is composed of spirit, soul and matter. There are also the three
worlds: the world of the senses, the world of the soul, and the world of the
spirit; the physical body, the astral body and the spiritual body. The
modern teachings of psychosomatics now address the interrelationships of
body and soul, but Lorber dealt with this a century ago. Lorber offers, with
his information on healing and the rules of life, a spiritual harvest which
is presently only preserved in a minute manner in the field of natural and
herbal remedies. He considers magnetism in its application as a remedy to be
a psychic radiating impulse. He also spiritually explains the nature of
allopathy and homeopathy, and places the forces of the sun in a new form
into the service of the methods of healing.
For the Biologist: Lorber gives an account of the
original procreation of life-forms through light, and its impulse of motion.
With this, he expressed ideas which, at a later date, resulted in a Nobel
Prize for the scholar Svante Arrhenius. Lorber reports on the secret of the
coming-into-being of higher life-forms, the nature of their male-female
polarity, and, from a spiritual point of view, on the Theory of Evolution
according to Darwin and many others, which now can be added to the latest
scientific results of research. He describes the biological rhythm of life
of human beings and its equilibrium in the universe and whatever is an
essentiality in nature. He always places in the foreground the common
triplicity of spirit-soul-body, which maintains the cooperation in the great
unity of creation. Let it be known that to God the wisdom of the world,
including all modern-day sciences, are nothing but foolishness.
For the Chemist: Lorber describes the "elements"
of the ancients in accordance with their prime origin and purpose. He
discloses the nature of organic and inorganic combinations or compounds,
oxygen, nitrogen, and carbon, and offers new knowledge regarding these and
other basic elements. He explains the regulations of the chemical household
in nature and in the human body, and traces the causes of the state of the
aggregate back to their spiritual foundation. He gives proof of a planned,
animated life in regards to the behavior of molecules, their affinity and
combinatory tendencies, and much, much more.
For the Physicist: With his "Teachings of the
Soulís Specificity" and description of the Prime Spirit-Spark of Life,
Lorber anticipated todayís whole atomic theory. He even surpasses it by
tracing it back to its spiritual origin. Modern nuclear physics confirms his
description of the short life of atomic particles like the "meson" ó a
discovery which earned three men of science the Nobel Prize. Lorber also
comments on the inner nature of electricity, magnetism, gravity, and natural
phenomena. He also describes the internal forces or energies of the earth
with its visible and concealed appearances; equally, he describes the
manifold functions of our earth-moon. He also established a spiritual
meteorology which is capable of answering all questions as to the phenomena
of weather formation. These are only a few examples from the wealth of what
the writings of Lorber have to offer.
For the Astronomer: Lorber gives a total
description of the formation and structure of the universe which also forms
a spiritual addition to the theory of Kant and Laplace on the formation of
the world. He describes the order or organization of the cosmos, the nature
and organization of the Milky Way, and star-clouds or nebulas, the prime
central suns, the planets, comets and meteors. In a spiritual vision, he
described the planet Neptune four years before its discovery. His spirit
made it possible to perceive and describe life and the order of life on
other heavenly bodies in detail. He brings the microcosm, the human being,
into an analogous relationship with the macrocosm, the universe, as the
"Great Cosmic Man," and thereby establishes the unity of all the ideas of
creation. What wealth of inspiration to increase the depth of knowledge for
our picture of the world and especially our view of life!
These brief examples from the creative works of one of
the most peculiar men ever called upon to be the bearer of messages from the
Spirit of God to mankind should not remain unnoticed by all the
representatives of spiritual progress. As well as in religious life, the
tendency towards spiritualization of ecclesiastical life nowadays becomes
stronger and more noticeable, whereas on the other side the triumphant
process of the natural sciences indicates a progressive departure from the
earlier materialism. The genius of the times urges
mightily towards a meaningful collaboration of both great factors in our
civilization, namely Religion and Natural Science, to the synthesis of an
experience of the heart and sensible understanding. Where, however, could
anyone who is striving for spirituality find a deeper and purer source than
in the universal spiritual endowment of Jakob Lorber who, over a hundred
years ago, revealed truths which are as timeless and up-to-date now as they
The Holy Ghost is now making this offer, no sectarianism,
no coercion of belief ó we only need to reach for
it. . .
Jakob Lorber died on August 24, 1864. He foresaw his own
death. His mission was accomplished. On his tombstone at the St. Leonhard
Cemetery in Graz, Paulís words are written: "Whether we live therefore, or
die, we are the Lordís."
Martin Faulks Bio
Martin Faulks was born in 1977 and
lives in England. He has been a student of the Oriental martial arts since
he was 5 years old. He has a Black belt in the Korean martial art of Kuk Sool
Won and is proficient in the mystical disciplines of China including Tai
Chi, meditation, Qi Gong and the legendary form of Yi Jin Jing. He has
authored a number of books which can be found at
www.martinfaulks.com. Visit our
Links page to see Martin Faulk's interview with Franz Bardon's son, Lumir
Bardon or visit Merkur Publishing on Facebook.
Karl von Eckartshausen Bio
Karl von Eckartshausen (1752Ė1803) was born on June 28,
1752 in Haimhausen, a town near Munich, as the illegitimate child of the
Count of Haimhausen and Maria Anna Eckart, daughter of the administrator of
his castle. At the age of seven, Eckartshausen experienced dreams of a
prophetic and mystical nature, as well as having "visions."
He found his "Memphis," however, his "School of
Initiation," in the "Inner Church," through the Society of the Enlightened.
He reports on their activities as the Invisible Brotherhood in the Cloud
Upon the Sanctuary. They are not subject to time and space, but in order
to be effective in the spacio-temporal world over organizations or
individual human beings, the inner societies remain more or less hidden.
Eckartshausen must have found such a one, who led him
to [his] "Memphis." So, in the year 1792, he writes: "The lesson which I
received from a man full of wisdom and goodness, who was raised to the level
of vividness..." And in 1795, he wrote: "Whatever you understand under
initiation, I do not know. If you believe that I came into close proximity
to the higher truths through human lessons, you are in error. I always fled
human societies because I found a faithful friend in solitude."
Eckartshausen is one of the few who, through the help of
others and through the fulfillment of corresponding conditions, found his
way to a new and higher consciousness, and with this derived first-hand
wisdom of a higher life, which he communicated to others.
Eckartshausen became a noted naturalist and mystic who
also held positions with the Bavarian Prince Elector, Karl Theodor
(1777Ė1793), and from 1799 with the Prince Elector, Maximilian Joseph IV. A
member of the Bavarian Academy of the Sciences (until 1800), his activities
included law, the natural sciences and philosophy, as well as his writing
endeavors. All of these positions served him as platforms and instruments to
distribute his metaphysical, theosophical and religious knowledge. He
authored well over a hundred writings, among them plays, as well as papers
such as The Moral Teachings for the Bavarian Citizen, Concerning
the Source of Crimes and the Possibility of Prevention, and
the Eyes or the Harmony of Colors.
His wisdom is contained in works such as Kostiís
Voyage (1795), and in his major writings, notably
of Higher Knowledge, (1788), God is the Purest
Love (1790), Mystic Nights (1791), The Most Important
Hieroglyphs for the Human Heart (1796), and The Cloud upon the
Dr. Georg Lomer Bio
The life of Georg Lomer was very private, even obscure.
He was born in Loosten near Wismar on September 12, 1877, and died in 1957.
Apparently, he was a physician for most of his working life. He left behind
him a remarkable work entitled
Seven Hermetic Letters. Lomer published his own work,
and it was printed without any dates whatsoever, so that we are uncertain
even of the decade in which it was written; it seems, however, to have been
produced during the 1920s or 1930s.
Lomer was concerned primarily with developing a course of
training in the Hermetic arts; he never sought publicity, since he knew full
well that his work would be followed only by a dedicated few. Lomerís
letters on Hermetics did, however, play an interesting role in the later
work of the great magus Franz Bardon. In the original edition of
the Magician, the biography of Franz Bardon, a few pages were appended to the work under the title of
High Magic. These pages represent papers found in Franz Bardonís home at the time
of his death; they were written in Czech and originally assumed to have come
from his own hand. They are, however, extracts from Lomerís Hermetic
letters. Bardon attached sufficient importance to Lomerís work to translate
it from German into Czech and circulate it among his own students.
Even now, Lomerís unique work will be found to be a
valuable adjunct to the Franz Bardon opus on Hermetics as well as a powerful philosophical
statement in its own right.
One of the most enigmatic personalities ever was born in
Switzerland in 1493. He was a deeply religious, humble, God-loving man whose
reason for being was to educate the masses in natural healing, the
professions, and Godís true laws and commandments, among many other esoteric
topics. His name is Theophrastus Bombastus (Philippus Aureolus) von
Hohenheim, aka Paracelsus.
His father instructed him at an early age in subjects
such as alchemy, surgery and medicine. When he was sixteen years old,
Paracelsus attended the University of Basel, but did not complete his
studies. A few years later, the Abbot Tritheim in Wurzburg initiated him
into the secret sciences. Upon the abbotís recommendation, Paracelsus was
accepted as a student in the laboratory of the wealthy alchemist Fugger, who
also taught him the secrets of chemistry.
Paracelsus spent the next twelve years of his life
traveling and learning in Africa, Asia, Denmark, and Sweden; he also lived
among the Tartars. He learned from executioners, women, physicians, Jews and
gypsies. When he was thirty-two years of age, he returned to Germany, where,
in a very short time, he became quite famous because of his miraculous
cures. In 1526 he was hired as Professor of Medicine in Basel, where he
attracted great attention by breaking with all the old traditions. Among
other things, he gave lectures in German instead of Latin, as was the custom
at that time.
The medical doctors and teachers in those days quoted
Hippocrates (460Ė359 B.C.), Galen (131Ė200 A.D.), and Avicenna (980Ė1037
A.D.); Paracelsus, however, taught the sciences in his own manner. He even
went so far as to take the writings of these men and openly burn them in the
marketplace in Basel, declaring them unusable. Shortly thereafter he was
forced to leave, but his reputation as an extraordinary physician kept on
growing, and a few of his students followed him on his travels throughout
In his capacity as a physician, Paracelsus had extensive
knowledge of and insight into the human body, the various ailments which
afflicted humanity, and the causes and cures for such diseases. This is
clearly recognizable (though only by seekers of truth) in his writings on
medicine. As is and has been the case for many centuries, earthly
authorities have attempted to stifle Godís truth and wisdom, albeit in vain.
During Paracelsusí colorful life, he too was persecuted for his beliefs and
capabilities as a naturalist, and was driven out of Basel, Holland, and
Paracelsus was a gifted man; otherwise his writings would
not have survived to this day. His abilities can be proven by his many
cures, which can be equaled only by a few physicians, even in this, our
There is an anecdote about Paracelsus which should shed
some light on his abilities and their origin. This story is twofold; in the
earthly sense, it sounds like a fairy tale, but in the spiritual sense it
reveals a long sought-after mystery.
The emperor had gout, and all the professors of
medicine failed to cure him, and they did not know how to help him. Paracelsus was then called upon; he appeared in shabby clothes, whereupon
the emperorís servants ordered him to wear royal raiment. But the clothes he
was forced to wear were of no value to him, and when Paracelsus was called
before the emperor, he remarked that the emperor could not be healed unless
he could wear his own clothes. Thereupon he immediately changed into his old
clothes and prepared the remedy. As soon as the emperor had taken it,
Paracelsus made haste and left immediately.
It did not take long before the emperor experienced
severe pain, and felt he had not long to live. He sent his servants to find
the false physician, but to no avail, since Paracelsus went into hiding for
two days. After this he returned to see the emperor, who, in the meantime,
had been totally healed of his malady.
The emperor told Paracelsus that he was lucky he had not
been found, otherwise he would not be alive now. Paracelsus answered, "I was
well aware of that, and that is why I went into hiding. This paroxysm had to
occur; otherwise it would have been impossible to get rid of the gout."
The emperor asked Paracelsus what kind of reward he
expected. Paracelsus answered that he desired nothing more than that the
emperor himself take him in his royal carriage part of the way to his next
destination. The emperor agreed. After traveling for approximately one hour
in the emperorís carriage, Paracelsus asked the emperor to stop the
carriage, for he had been taken far enough. Paracelsus got out of the
carriage and asked the coachman to hold the horsesí hooves. He took a bottle
out of his pocket which contained a tincture and put a drop on each hoof.
Paracelsus then went on his way. Upon arriving at his castle, the emperor
noticed that the horseshoes had turned into gold, as had the wheels of his
carriage, which Paracelsus had also tinged with the tincture. The emperor
realized that he was not wealthy enough to reward Paracelsus accordingly,
since his treasury did not contain what Paracelsusí tincture contained.
A true genius of all times, to this day Paracelsus is
unsurpassed as a visionary, astrologer, healer, and philosopher. His
writings are a must! His alchemical and philosophical spirit gave rise to
many volumes on soul purification, manís connection with the Creator,
creation, and various other illuminating and controversial biblical
Gottfried Mayerhofer was born in Munich in November, 1807
as the son of a high-ranking Bavarian officer. After completing his studies,
which were mainly devoted to mathematics, the young Mayerhofer followed in
his fatherís footsteps and entered a military career. When the Bavarian
Prince Otto was chosen to become King of Greece and moved to Athens in 1833,
Mayerhofer followed him as Major ŗ la suite. There he married Aspasia DíIsay,
the daughter of a wholesale merchant in Athens.
However, his stay in Greece was of short duration. About
the year 1837, Mayerhoferís father-in-law transferred his business, and
moved his family to Trieste; Mayerhofer, urged by his wife (who was very
much attached to her father), decided, after resisting for some time, to
quit the service and move to Trieste, too. Since the Greek government did
not pay pensions in foreign countries, this change of residence was
regrettable insofar as he was now fully dependent financially on his wifeís
fortune. Mayerhofer lived in Trieste for forty years until his death in
1877. During this period of retirement, he initially devoted himself to his
favorite studies of music and painting. Gradually, however, his interest in
spirituality came to the forefront.
This inclination for religious and spiritual knowledge
found its rewards in Jakob Lorberís writings, with which Mayerhofer became
acquainted while in Trieste. The more Mayerhofer became engrossed with the
writings of the Styrian mystic, whom he never met personally, the more his
enthusiasm grew for the revelations through the Inner Word, and the more
inward and devout his nature became. Thanks to his spiritual
intensification, Mayerhofer soon attained the state of spiritual awakening.
In March, 1870 he heard for the first time the Lordís Voice within him. For
the next seven years, he served this Voice as a faithful "Scribe."
How the Inner Word came to Mayerhofer is remarkable.
Before he felt within him the urge to write, the subjects to be dealt with
usually appeared early in the morning before his spiritual eyes in the form
of pictures of magnificent clarity.
Some of Mayerhoferís explanations regarding the Inner
Word are contained in a letter to a friend. He writes: "Concerning the last
revelations which did not appeal to you as much as those on ĎLight, Life and
Love,í you must bear in mind that my friends here are not at all on the same
level of spiritual unfoldment and cannot be compared to yourself. The Lord
in His grace often gives me what is only partly comprehensible to my friends
here and partly is perhaps meant one day ó who knows when and through whom ó
to serve in consecutive order for a step-by-step education. Thus I often
receive dictations that do not give anything new, but present earlier
revelations in a different way. For I am always quite passive when I receive
these communications; usually I do not even know what it is all about. I am
generally seized by an inexplicable unrest; I have to sit at my desk, and
only when I take up the pencil do I learn what the Lord wants, and even then
I know neither beginning nor sequel nor end, not even one word earlier than
the next. Thus for instance, It (His Word) tells me: ĎTake the Gospel of
John, chapter 3, verse 7!í I, who have little or no knowledge of the Bible,
do not know anything about the contents of this chapter or verse. I look it
up, sit down, and write what is dictated to me about it. This is the way I
receive my dictations, having no will of my own, not knowing why and
wherefore; just so, and in no other way."
These explanations by Mayerhofer indicate that what he
wrote is true inspiration and not just the product of his own imagination.
This is also supported externally by Mayerhoferís original manuscript which
was written extremely fast and flowingly, and only contains a few
corrections by his own hand.