NEUOFFENBARUNG← Gifts of Heaven · Volume 3 · Contents
The coming of the primordial Light into the world
2nd August 1851
With the following announcement began the extensive revelations about the three years of teaching of Jesus, called "The Great Gospel of John". They were continued almost daily until their conclusion on July 19, 1864. (Text of the Biblical Gospel of John, refers to the Luther Bible) In the beginning was the Word, and the Word was with God, and God was the Word.a (a John 1:1; John 17:5; Gen 1:1; 1 John 1:1-2; Rev 19:13)
[1] This verse has already entailed a great many misinterpretations and explanations of all kinds; yes, even the harshest deniers of God made use of this very text, using it to dispute My Godhead all the more certainly, since they rejected the Godhead in general. But now we do not want to show such ruses again, whereby the confusion would only increase instead of decrease, but come to light at once with the shortest possible explanation; this, as itself Light in the light of light, will of itself fight and defeat the errors.
[2] A main reason for the incomprehension of such texts is unfortunately the very poor and incorrect translation of Scripture from the original tongue into the tongues of the present time. For, if the spirit of such texts had not been so well hidden as it is, the holiest things in them would long since have been desecrated to the very depths, which would have been the greatest evil for the whole earth; but in this way one has only gnawed at the bark and could not reach the living sanctuary.
[3] But now is the time to show the true inner meaning of such texts to all who are worthy to take part in them; but it will cost the unworthy dearly, because on such an occasion I will allow no joking with Me at all and will never accept a deal.
[4] But after this necessary preliminary recollection now follows the explanation; only I add this and say that here only the inner, soul-spiritual sense is to be understood, but not also the very innermost, purest sense of heaven. This is too sacred and can be given harmlessly to the world only to those who seek it through their way of life according to the word of the gospel. The mere inner, soul-spiritual sense, however, is easy to find, sometimes even through the correct, contemporary translation, which should immediately become apparent in the explanation of the first verse.
[5] The expression "In the beginning" is very incorrect and very much conceals the inner meaning; for, through it, even the Godhead's eternal existence could be denied and doubted, which has also done by some older worldly wise men, from whose school the deniers of God of this time have also quite actually come forth. But if we now will agree with this text, the cover will appear only very thin, and it will not be difficult to see the inner sense through such a light cover quite well and sometimes very exactly.
[6] But therefore the correct translation is: In the primordial cause, or also in the fundamental cause (of all being), was light (the great holy thought of creation, the essential idea). This light was not only in but also with God, that is, the light came out of God as essentially contemplative, and was thus not only in but also with God and, in a certain way, encompassed the primeval divine Being, whereby the foundation for God's former incarnation appears to have been laid, which in the following text also already becomes quite clear of itself.
[7] Who or what was this light, this great thought, this holiest basic idea of all future, essential, freest existence? It was impossibly something other than just God himself, because in God, through God, and out of God, impossibly something other than God himself represented only Himself in His eternally most perfect Being; and so this text may well read:
[8] In God was the light, which flowed through and embraced God, and God Himself was the light.
The same was in the beginning with God. (John 1:2)
[9] Now, while the first verse is sufficiently enlightened and can easily be grasped by everyone possessing some light, the second verse explains itself of it's own accord and says only by way of testimony that the above-described word or light or the great idea of creation is not a word or light that has come into being in the consequence of being a primeval God, but one that is more eternal with God as Himself, like God, and therefore never contains in Himself any former process of origin, which is why it is also called by way of testimony, so to speak: The same was in the beginning or in the primeval basis of all being and of all later becoming as primeval basis Itself with, in and out of God, thus Itself through and through God. All things are made by Him, and without the same nothing is made that is made.a * (a John 1:3; 1 Cor 8:6; Col 1:16-17; Hebr 1:2) *Possible other division of sentences based on old tradition: "What was made – in him was life."
[10] In this verse this is testified only in a certain way as being active and palpable, what there had already in the first verse clearly presented itself as the "word" or "light" in the primordial Cause of all existence and becoming completely present, but not yet accomplished as already mentioned.
[11] Accordingly, this third verse is to be purely given and therefore also read as follows: Everything existing became out of this primordial Being, which in Itself is the eternal primordial basis of It's Being through and through. This Being, light, word, and will, placed it's most peculiar light, it's very eternal idea of creation from Itself, into the firm contemplative existence, and there is nothing in all eternal infinity that has not entered into the apparent and contemplative existence from the same primordial Cause and in the same way.
[12] Anyone who has now completely understood these three verses, which are explained quite clearly, will necessarily find verse 4 clear by itself. In Him was life, and life was the light of the people. (John 1:4; John 8:12)
[13] It goes without saying that a primordial Being of all beings, the Light of all light, the primordial Thought of all thoughts and ideas, the primordial Form as the eternal primordial Cause of all forms could not be formless to begin with and secondly not dead, since this designates the fullest opposition of all existence of whatever kind at the foundation of reason. In this value or light or in this great thought of God in God, and at the foundation of reason, God Himself was therefore the most perfect life. God was therefore the most primordial, most perfect basic Life in and out of Himself through and through, and this Light or Life called the beings from Himself, and this Light or Life was the Light and therefore also the Life in the beings, in the humans who came forth from Him; and these beings and humans were therefore completely a measure of the primordial Light, being themselves light and therefore also a life completely similar to the Eternal Primordial Existence.
[14] But since the original life of God is and must be a fully and completely free one, since otherwise it would be as good as no life at all, but this same life must be one and the same life in the created beings, otherwise it also is no life and as therefore non-life would also be no existence, then it is only too palpably clear that to the created beings – people – only a perfectly all-free life could be given, which had to feel itself as a complete one, but also had to see from just this feeling that it did not emerge from itself, but only as a completely similar one from God, according to His eternally almighty will.
[15] This perception had to be present in all created beings, like the fact that their life and being had to be completely equal to God, otherwise again they would have neither a life nor any existence.
[16] But, if we take a closer look at this circumstance, it follows that in the created beings two feelings must necessarily meet, namely, first and foremost the feeling of divine similarity or of the
primordial Light of God in them, and secondly, out of this very light, but then also necessarily the feeling of becoming contemporary through the primordial will of the Creator.
[17] The first feeling places the creature necessarily equal to the Creator and as coming out of itself completely independent of the eternal original foundation, as it were such in itself containing and concealing; But the second feeling of life, necessarily arising out of this first one, must consider and regard itself as a feeling still caused by the actual primordial Cause and only over time as freely manifested in itself and therefore very dependent on the main primordial Cause.
[18] This humiliating feeling, however, makes the first feeling of sovereignty likewise a feeling of humility, which is admittedly a highly and inevitably necessary thing for the feeling of sovereignty, as it is shown quite clearly in the following.
[19] The feeling of sovereignty fights very hard against such humiliation and wants to crush the second feeling.
[20] But through such a fight then resentment arises and in the end hatred against the primordial Cause of all existence and out of it against the lower feeling of humility or dependence; but through it the feeling of sovereignty then slackens and darkens, and the primordial Light in the created being becomes night and darkness. This night and this darkness then hardly recognizes the primordial Light in itself and thus distances itself, as blind and yet still independently, from the primordial foundation of it's existence and becoming and does not recognize it in it's blindness. And the a light shines in the darkness, and the darkness has not understood it. (John 1:5; John 3:19)
[21] Therefore then this primordial Light may shine in such night, as it also may shine; but since the night, which well also has arisen out of the light, no longer has proper sight, it does not recognise the Light, which comes into such night to transform it again into the proper primordial Light.
[22] Then I also came as the eternal primordial Being of all beings and as the primordial Light of all light and life into the world of darkness to those who were of Me; but they did not recognize Me in the night of their jaded feeling of sovereignty!
[23] For this 5th verse indicates just how gradually and in the original measures and conditions I as that very same One who I was since eternity, come into this world created by Me and out of Me, and it does not recognize Me as the foundation of it's existence.
[24] But I as the original Cause of all beings, had to see out of My primordial ancient light how the sovereignty as original light in humans through the continual fight always became duller and weaker and therefore as light of life also darker and in the end even darker, and that therefore humans came to the point that if I would come to them in the equality given to them out of Me, they would not recognize Me, at least very many would not recognize Me at all – especially if I, as a pure Deus ex machina (suddenly appearing God), came to them quite unexpectedly and unprepared in a limited human form, and I then would have to attribute it to Myself that people could not possibly recognize Me, being unprepared for such My arrival.
[25] Yes, I certainly saw that from eternity and that is why I let people allowed people to begin to separate from Me from their first emergence, until My true arrival through many thousand seers, who did not lose the light in the struggle. Exactly they predicted My arrival and faithfully describe the way and even the place and time of My arrival, and at My actual arrival I let great signs happen and awakened a man in whom a high original spirit took up residence that he may announce My arrival and full presence on earth to the blind.