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Jakob Lorber – The Great Gospel of John, vol. 5, part B Soon you had your chance and came to Rome. And now you marveled at the city and found it exactly as it had been described to you, — but how different the real Rome looked from the city you had pictured in your imagination! [GGJ.05_213,07] Was the fact that you had believed in the true description of Rome of advantage or disadvantage to you when later you really beheld Rome? Obviously, only of a tremendous advantage. For one thing, you would never have entertained the idea of visiting Rome save for the description given you beforehand. Then, supposing you had entered the great city without knowing anything about it, you would have walked around like one blind, would hardly have dared to ask anyone about this or that, but would of sheer fear and boredom have tried to leave this metropolis as soon as possible. However, had you not believed at all in the faithful description, well, it would anyway have been as good as none, and half a belief is not much better than none at all, for it does not prompt anyone to a true and lively action. [GGJ.05_213,08] Thus you see that one must, at least in the beginning, not be without faith when listening to a new precept. To be sure, man can examine the precepts and what gives rise to them, but he must first accept them as truths of high value on the strength of the authority and truthfulness of the teacher, even without at once comprehending them in their depth; for the comprehension occurs only when the condition imposed by the precept itself has been fulfilled. Only if this does not occur could he say with a shrug of his shoulders: 'Either the precept was a fabrication, or the conditions imposed have not yet been completely fulfilled by me.' Then it is high time to discuss the matter thoroughly with the master and to find out whether the faithful observation of the principles of the new teaching has also failed to produce a hoped-for result for everybody else. [GGJ.05_213,09] However, if it did work for somebody else but not for you, the fault obviously would only be with you. You would then without delay have to make up for many a failure and omission in order to achieve what your fellowman did. But if no one had achieved anything by observing ever so strictly the duties imposed by the new teaching, well, then it would be time to turn your back on such a false teaching." Chapter 214 [GGJ.05_214,01] (The Lord) "There is, unfortunately, beside the true, necessary faith also a gullibility, as a result of which certain indolent, nonthinking men hold anything another tells them jokingly or, more often, out of sheer selfishness, to be the pure truth. Well, there is now a by far greater number of people of this kind of faith on earth. [GGJ.05_214,02] You really cannot do much with such gullible people, for they hardly care whether or not they achieve anything through their faith. They 160
Jakob Lorber – The Great Gospel of John, vol. 5, part B merely believe, now and again marveling about it unconcernedly, and carry out what a teaching imposes on them, but without any inner benefit to their life. It does not matter to them that they never achieve anything through it, except from time to time boredom. They are too indolent and neither know nor have any determination. Therefore, they can be likened to those ephemerides that only buzz about pro forma in the sunlight of the day so that the swallows find it all the easier to catch and eat them. [GGJ.05_214,03] Superstition and gullibility are anyway alike, the only difference being that superstition always arises from gullibility and actually is a result of it. [GGJ.05_214,04] The incalculably dire consequences of superstition are unfortunately only too visible and perceptible all over the earth; all the millions of pagan temples were built by superstition, and this often under great and heavy sacrifices." [GGJ.05_214,05] But now the time has come that it should be destroyed, and thus there is a big work here; but still there is a great lack of competent and brave workers. I therefore have a large field before Me which is to be prepared, and I am hiring workers. You all would be already very good people for this business, if you were familiar with the correct path with good insight; but it goes without saying that you yourselves must be fully indoctrinated in My new teaching for life beforehand. But once that has happened, then you would be very suitable for use thanks to your various experiences in life. But that the reward here and particularly in the next life will be no small one, of that you can all be most perfectly sure in advance. What do you say now, My friend Epiphan, to this suggestion of Mine, which was certainly quite unexpected for you all?‖ [GGJ.05_214,06] Epiphan says, ―Hm, why not? Once I have been thoroughly and convincingly penetrated by a truth myself, then I will be a teacher even without reward, only for the sake of the truth and have no fear of having to starve to death for it. For although the people in these days are indeed very spoiled and live in the greatest self-centeredness, they are nonetheless not against a good new teaching; if only a correct teacher comes to them, they still take him in, listen to his teachings, and when they begin to sense only some higher and truthful things in it, then they soon leave aside their egotism and become nice and generous. [GGJ.05_214,07] In this respect a small degree of gullibility among the people is not bad either; for without that it would often be difficult to give the people a teacher. But only the correct teacher should then strive above all to not let his disciples sit and be stuck in unfounded gullibility, but instead work with them and lead them until they have penetrated the brightest light of his teaching right to the foundations. If he has caused this through his hard work, 161
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