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Jakob Lorber – The Great Gospel of John, vol. 5, part B [GGJ.05_215,11] And so there are very many among the people of great talents; but all that which is only of a genius can never eternally be learnt very thoroughly so that it could then be reproduced by a disciple to any perfection, as the great master possessed in himself. Such a thing is and remains nonetheless constantly just an almost worthless incompetence. [GGJ.05_215,12] And so I am also then of the almost decisive opinion that we will understand you indeed at least halfway in such a new teaching of yours, whatever you say to us, but we will never manage to achieve a thorough practical representation. Yet now, you are in any case a rarest master of your business and will indeed know what sort of people you have before you; but we will then see what we are capable of understanding and doing! We are indeed very sympathetic towards pure science, although we can also easily do without it, since our previous view of life – as our local condition shows – is more than satisfactory for the minimum of the needs demanded for the maintenance of life; but – as we said – for that reason we are no enemies of pure science. [GGJ.05_215,13] Hiram and Aziona indeed gave me the most sincere news about you that I had to believe because I know both of them as extremely truthful people. But now it only depends on the conviction of all the theoretical and practical paths; if I have these, then you should have no bad or lazy spreader of your new teaching in me! I have now spoken and now you should speak!‖ Chapter 216 [GGJ.05_216,01] I say, ―Dear Epiphan, I indeed told you that both your brothers will give you a good, true explanation of this; but since you are in full seriousness a very rare open spirit, I Myself will give you at least a good introduction to this, so that then Hiram and Aziona will be able to build on it easily. [GGJ.05_216,02] You see with your sharp eyes that I am only a very modest and simple person just like all the others and like you. I eat, drink, wear clothes in the manner of the Galileans and speak with the same words that you speak with. In this you can find no difference between Me and you; but if you speak and fill your words also with the very firmest will, they will nonetheless remain only words, after which if necessary and after some efforts an action will follow, but certainly only with the very meager effects. And behold, that is tremendously different for Me! If I fill one of My words or even one of My thoughts, which are actually only a word of the spirit, with My will, then at this word the most perfect deed must follow without the slightest movement. 164
Jakob Lorber – The Great Gospel of John, vol. 5, part B [GGJ.05_216,03] And what I am capable of doing through My word, each one of My true disciples must be capable of doing out of himself because his innermost being is guided by the same spirit as My Innermost Being. [GGJ.05_216,04] And look, that is something in My new teaching that has never been seen in such fullness and completion since the beginning of the world among man! Look here, I have no tools with Me and no secret ointments and medicines, in My tunic and coat you will find no pocket, and the same also with My disciples – yes, we do not have and we do not even carry no staffs and go forth quite barefoot! [GGJ.05_216,05] Word and will is therefore our entire possessions, and nonetheless we have everything and suffer no affliction – except if we want to bear it ourselves voluntarily for the sake of softening the hard human hearts. Well, why can then I do everything with My word and will, and why can you not then also?‖ [GGJ.05_216,06] Epiphan says, ―Yes, there it will be very difficult for me to give you a correct answer about! I have indeed heard the same thing about you from Hiram and Aziona and have also enjoyed the wine that you created from the water, which truly left nothing to be desired. Well, if that is capable of being performed simply with the word filled with will without any other secret means, and if such ―how‖ is also taught by you, then one must certainly indeed have the highest respect for you, for your teaching and for your words! For as far as my somewhat extended knowledge goes, such a thing has never happened before. [GGJ.05_216,07] I could indeed say to you now: Friend and Master, give me now a little test of such a power living in your words which are heavy with will! But such a thing has at least for me no need at all, because I always prefer to let myself be taught through clear, wise and powerful words than through signs. But if you want to give me an extra little test once again, then it will not harm me, nor my neighbors. Yet just see that as only a desire and by no means as any sort of demand!‖ [GGJ.05_216,08] I say, ―Teaching is better than signs; for signs coerce, while teaching leads and awakens the power demanded in itself, and that is then the truest and fullest possession of man, which he himself has received through his own activity. But of course, people such as you have already long ago set yourselves above all issues of forced faith and its measured limits, even the greatest signs no longer have any forcing power, because they do not receive any force to compel observers like you for as long as they have not been accepted by your theory of life in respect of the ―how‖ as clearly enlightening and very visible. And so I can already perform a little test without any harm for yours and your neighbor‘s mind. 165
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