FOREWORD
The original German
version of this book The Lord's
Book of Life and Health created such
great interest that the publishers decided to release this new edition.
The widespread demand for this work is not surprising, since here the
pathological process and its healing is being judged from another point of
view, as it ordinarily would be done. Many might ask themselves: Why
should there be ailments at all? Could the good Lord not create human
beings without the affliction of ailments and pain? That is what mankind
has searched for from time immemorial. And, physicians were striving, and
still strive with many methods and in many ways to help the ailing. But
how can a physician employ a good therapy, if he is incapable of properly
diagnosing? Or when he does not know the real cause of an ailment?
Through the writings of the New Revelation by Jakob Lorber, we gain
important knowledge about the nature of ailments and their causes. Above
all, every human being should know that he is made up of a trinity of
body, soul, and spirit. What is the body? This is what Jesus has to say in The Great Gospel of John, Volume II, Chapter 227: The body of a
human being is nothing but an artful machine that is being set into a
manifold motion through the free will of the soul.
As a divine spark, the spirit in the heart of man is localized in his
polarity.
Jesus gives us a definition in The Great Gospel of John: In the heart of a
human being, there are two extremely small closets hardly
visible to your eyes and appearing as tiny dots corresponding
to the two large blood-chambers (ventricles). As small as these dots are,
upon their foundation depends solely the life of the heart and, therefore,
the whole body with all its organs. The first and most important closet
corresponds to that which is of the spirit and, therefore, of actual life,
which we will call the affirmative principle. The second less important
closet, although indispensably necessary for physical life, we will call
this which corresponds to the matter, the negative principle. It has no
life of its own, but is only a receptacle for life; that with every
renewed heartbeat from the affirmative closet, it stores up anew, and then
distributes this vital energy via the blood throughout the whole body.
Jesus defines the soul of human beings in
The Great Gospel of John,
Volume II, Chapter 169 (3), in the following manner: The soul of an
earthling is a composition of many life-particles which were taken by
Satan, and were held captive in the matter of the body of the earth. From
there they pass through the plant world into the many steps (levels)
of the animal world where, finally, as a potency (power),
consisting of countless prime soul-particles, they develop into a human
soul. Through propagation in the lap of women, they become flesh and are
born into this world.
Souls that develop in this manner out of the elements of the earth, are
designated in the New Revelation as coming from below.
Whereas, souls which come from other stars and reincarnate on our earth
are designated as coming from above.
Reincarnation upon our earth from other stars can occur many times. Jesus
told the Greek philosopher, Philopold, that he had reincarnated as many as
twenty times upon other stars. That is why the soul is the actual body of
a human being which corresponds to the material body in all its parts.
When a human being dies, the etheric substantial body dies; the etheric
substantial body separates from the material body and continues to exist.
A
human being, by
being set aside from God, is,
through his consciousness and his free will, an Image of God in His
creation. The free will is under the influence of the conscience, which is
anchored in his spirit, enabling him to do everything that is good, as
well as everything evil. This free will was the cause for the fall of
Lucifer and his cohorts, while the other greater hosts of spirits opted
for the Divine Order. Through the divine spirit-spark, which is related to
God's nature, the
human being has within him the calling to the highest cosmic-divine
consciousness, and for the highest spiritual function. However, that
depends on how far he has liberated his soul from the matter, that which
is of the luciferin kind.
Jesus explains in The Great Gospel of John, Volume II, Chapter 210,
(12-15): When the soul
remains in the physical matter with love and delightful contentment, then
she is just as impure as the body's
most impure and condemned spirits and, therefore, remains in sin, and
therewith in hell and in death. Even if she (the soul)
continues to live according to her physical body, in spite of this, she is
as good as dead; she feels the death within herself and has a great fear
of death. The soul can in such a state her
sin and her hell do
as she pleases, yet she cannot find any life, even though she loves life
above all else. That is why thousands upon thousands of human beings know
as much about the life of the soul after their death, as a stone that lies
by the wayside. And, should you speak about this subject to such human
beings, they might laugh, or become angry and show the wise man the door.
And yet, every human being should at least have completed the development
of their "I"
by the time he reaches the thirtieth year of life; so that the life that
follows the death of the body can be free, and fully conscious, and as
secure as an eagle in flight in the high and free air. But, how developed
are those human beings who thereupon begin to ask about these things? How
far are they from this knowledge? And how far removed are those who do not
want to hear about this at all, regarding such belief as foolishness, and
not deserving any consideration. These human beings are, therefore,
throughout their whole earthly lives in hell and in complete death.
That
is how the soul of a human being stands between matter and spirit. Human
beings have in their hands through their free will which
will not be touched by God in order to not place a human being into a
condemned position the
choice of spiritualizing or materializing their souls. Jesus said, when a
human being lets his soul become three-quarters flesh, this soul will be
in a very pitiful state in the beyond, and has ahead of her a long,
difficult path. Whereas, here on earth she has the possibility of
shortening this long, difficult path through a life according to the
Divine Order. For the human being, this Divine Order consists of the
observance of God's
Ten Commandments. They are not must
laws, but are altogether contained in the Two Commandments: Love to God
and Love Thy Neighbour, which are above all, and are especially contained
in the active love for thy neighbour (altruism). In The Great Gospel of
John, Volume III, Chapter 12, Jesus said: Through all kinds
of self-denial, the soul becomes freer, and also the proper toughening of
the flesh is being accomplished. Where, however, great care is taken for
the tenderness of the flesh, there can be no free and strong soul in
existence, and when even the slightest of poisonous blight comes over such
repulsive, weak bodies, there death very easily holds his harvest
festival. No one thinks of it that
all suffering, all ailments, all wars, all price-increases, all hunger and
pestilence originate from human beings who only take care of their bodies,
instead of their souls and spirits in accordance with God's
order.
And,
in The Great Gospel of John, Volume V, Chapter 75, it is written: The pain of the
flesh is a consequence of a partial peeling-off of the soul from the
flesh. The main reason for pain, which is invariably only felt by the
soul, but never the flesh, lies in the pressure which any part of the
flesh that has become too idle and too heavy, exerts upon any living part
of the soul.
The Great Gospel of John, Volume VI, Chapter 13 (8): The flesh within
itself is dead, has no other life, and is only a temporary sympathetic
existence through the vitality of the soul. The soul is related to the
spirit. She can become strong like the spirit, and can become one with the
spirit, if she totally turns away from the world and only directs her
senses to the innermost spiritual, in the order and in the manner which My
teachings and My own examples demonstrate.
This
outline will describe in all brevity what is necessary to know about the
spirit, the soul, and the body, and to clarify the questions: What are
ailments? How do they come into being and how can they be healed? As we
have already seen, the nature of an ailment has its foundation by being
contrary to the order, in violation of the Divine Order. Since being
contrary to the Order originates from the spirit and soul, that is why it
is the origin of ailments as well. They express themselves as dysfunctions
in the body. Ailments that have their origin in the soul cannot be healed
with chemical preparations or by other external means. They can only be
removed from the cause, namely the soul. You can, however, at times make
the symptom in an ailing body disappear, but the problem itself is thereby
not eliminated (The Great Gospel of John, Volume IX, Chapter 35,
(6), (7)). The importance of a human being's
emotional (psychic/soul) attitude is of decisive significance to his body.
Jesus express it in the following words: Ailments of the
body are bitter consequences of not observing the Commandments, which were
explained by Me to mankind. Whosoever keeps them faithfully from childhood
will never be in need of a physician, even at a ripe old age, and his
descendants will not have to suffer because of the sins of their parents.
Jesus healed, as He said, the soul of the sick provided
she had not become too much flesh by
making the soul free and then awakening the life-spark in her through the
belief in Him. That means, establishing a relationship with God. Once the
sick had been healed, He usually said,
"Sin no more,"
and He adds, "so
that no greater evil will befall you."
Jesus' manner of
healing, and that of the Apostles, which they received through Him, is a
particular power of healing, as well as the possibility of healing from
human being to human being, or the healing through self-help by prayer, as
it is mentioned in the existing work of the New Revelation through Jakob
Lorber. The reason for the course of an ailment is explained, and how it
can contribute to the purification of the soul. In The Great Gospel of
John, Volume II, Chapter 169, (12), Jesus explains to Peter: Most ailments
human being have should prevent the soul from becoming one with the flesh;
this also applies to the Children of the Light, whose flesh is also taken
from the banished Satan. When it comes to the Children of the Light, the
extraordinary thing is that their sufferings when
their souls want to become flesh is
being decreed by heaven. Also, the pains of the Children of the World are
due to this reason, and are being ordered and allowed by heaven; they are,
however, pains of hell, since the body of the world-child feels this as
part of Satan, when, through the mighty influence of heaven, a part of the
total life of hell is torn away.
In The Great Gospel of John, Volume VIII, Chapter 16 (12),
regarding the sufferings of human beings, Jesus said: Human beings who,
on account of all kinds of worldly endeavours, have immersed their souls
too much into the flesh, at the end experience severe sufferings. Because
such a soul must be severed from her flesh with great force, so that she
does not become totally corrupt in her flesh; this also produces great
pain in the body. And, that is good for the soul, because through pain and
suffering the soul is being cleansed of her carnal desires and through
this, will find it easier in the beyond to advance on the path to a
spiritual life.
In The Great Gospel of John, Volume X, Chapter 148, (12), Jesus
said to a pious Jew, whose lame son He had healed: You must have
observed that a true Jew, even when it pertains to physical infirmities,
should place his faith more upon God than upon the often-ignorant worldly
doctors, because where no doctor can help, only God alone can. And I also
knew that I would come to you to give you a sign in the healing of your
son, and that I am the Lord and that nothing is impossible for Me.
And
these dissertations demonstrate the nature of ailments. Healing and health
should be searched for in the human being's
spiritual-psychic realm. Wherefrom the functions of the body are being
effected and regulated through the nerve-spirit,
which, like the soul, is also of a substantially etheric nature. This
knowledge is given to the reader by the content of this book.
Erich Heinze, M.D.
