The writer of this work sought in all earnest and found what he had sought. He asked, and it was given to him, and since he knocked at the right door, it was opened to him and to all those who are of a good heart and will. But those who did not seek with the heart, but always only with their presumed pure reason and keep examining and criticizing, they knock only on the hard and dead shell of matter instead of the living name of the eternal Giver of all good gifts, and they shall not be given, and it will not be opened to them. For the Spirit of the Lord never reveals Itself through the intellect of the worldly-wise, but only in and through the simplicity of the heart to those who are regarded as fools by the worldly-wise. However, soon the intellect of the wise of the world will come to nothing before the simplicity of the fools. He who will read this work with a humble, grateful and devout heart will gain from it much grace and blessing, and he will not fail to recognize the true author of the work. However, to the pure-reason-caste it does not make any difference whether they read Daniel, a Sir Walter Scott, or a Rousseau or Hegel; because for the worldly thinking everything is worldly and a higher communication from on high is regarded as an irresponsible fancy of ignorant, fanciful people who through their mysticism want to become someone or achieve something because they cannot do that on the road of pure reason which they do not possess. But do not let this deceive you! How often the tour Gospels have been distrusted! But are they because of it of less value in the hearts of the true believers in God? How often have I, the Lord and Giver of life and every gift of true benefit to the latter, been declared by the worldly-wise as just a man, as a mesmerizer, also as a fraud and even as a purely fictitious person; and at present millions regard Me as such! Yet other millions are not led astray by it. They, as doers of My Word and not just hearers of it, understood in the simplicity of their hearts that Jesus of Nazareth was more than what the many worldly scholars take Him for. Therefore, where this work is concerned, let no one be influenced by the judgment of the world, which accepts only what is of its own kind, but let him listen only to the voice of the heart of the unsophisticated. They will express a correct opinion to everyone before the eyes of the good Giver. But the intellect of the worldly- wise will on many occasions find this a stumbling block. Good for the one who is not completely shipwrecked in the process! He who reads this work and regards it as spiritual inspiration, but is not yet clear in his mind 'whether it comes from a lower or a higher spirit', is still extremely blind and the cover of his worldly intellect still mightily veils the vision of his heart. Whoever has a living faith in Me is surely familiar with My strength, kindness and supreme wisdom, and he will, and must, understand that I possess strength and wisdom in eternal abundance and am surely able to oust forever the enemy from the field I am cultivating; for I and Satan have not ever yet used the plough in one and the same furrow. Unfortunately, this does happen where the intellect of the selfish world is involved, which is itself dark and sees everywhere nothing but darkness. However, in the eyes of those who are taught and educated by the Father everything appears quite different, for to the truly pure and enlightened all is pure and has sufficient light. To those, however, who say that this work, to be acceptable as inspired from above, lacks simplicity, tranquility, and vision, as well as a certain depth of understanding world affairs, are briefly told that they should examine their heart very carefully whether they themselves do not lack what they are missing in the Word. But they ex- pressed their opinion, so that, as European scholars, they have said something too about this work without having penetrated to the bottom of it. For in order to express an opinion obviously more is required than a superficial perusal of a section of the work. I think that writings which contain the necessary mysterious plethora and depth, de- spite being indited for the limited human perception, so that even children can prop- erly understand them, once they are able to read reasonably well and are capable of thinking beyond the first rudiments of writing and arithmetic, could really not be lack- ing a certain simplicity. Pictures and language do not ever define the simplicity of a writing, but only the easy comprehension of an ever so simple heart that can find its way in such a writing. Everything else like an antiquated, awkward language and several thousands of years old corresponding allegories – is as far from simplicity as is the intellect of the worldly-wise. And as for the remarks about the needed tranquil- ity and vision and the required deeper understanding of world affairs, there is all the more of all that contained in this work, the more the criticizing worldly wisdom imag- ines it to be lacking; for that which gives tranquility to the heart must itself have tran- quility in abundance. Of course, it cannot give tranquility to the intellect, which is not receptive to this and, therefore, cannot find tranquility in a writing, as a stream cannot find it until it has reached the greatest depth of the sea. However, if the intellect of the worldly-wise could humble itself and descend from its presumed height into the simple little chamber of the heart, it would then out of this tranquility find the tranquil- ity believed missing in this work and the fullest range of vision within it. But as long as the intellect is like a weather-cock on the spire of earthly wisdom, continuously turned in all directions by various winds of doubt, it will probably not find anywhere the tranquility it does not possess itself, nor the usual range of vision it enjoys on its windy height. If someone misses in this work a certain depth of the whole ideology, let him be told that the Giver of this writing did not intend to develop in those who read it in the true tranquility and simplicity of their heart as what it actually is, such a view, which unfortunately has already spread too much among people, but simply to awaken a godliness and gratitude and there from a living faith and the proper love for God and the fellowman and to animate it to be lasting. Besides, those who read this writing with the fight attitude are still going to attain a sufficient depth in the better ideology without the help of scholars who by war of their futile rational examinations are not likely ever to reach the proper depths of the total view of the world and universes, which only in this work can be found by the fight type of reader, – irrespective of other later works wherein, as it were, the sun and with it all the planets, solar and central solar systems are materially and, above all, spiritually, sufficiently comprehensibly and fully described and revealed. If in a work the material, and especially the spiritual, development of all created things from the very beginning – thus already during eternal periods and states of existence – is presented with sufficient clarity and somebody still finds too little depth in the supposedly lacking ideology, truly, in all the heavens there would not be found an eye-ointment with the help of which such scholars could cure their most regrettable short-sightedness. "We simple and unsophisticated lovers of God", the proper readers of this work have every right to say, "have, except for God's university in our hearts, never attended another, neither in Paris nor in Jena and Göttingen, yet we do not wish to change places with all your celebrated worldly wisdom; for we prefer our inner beholding of the depths of our holy Father's great creations to your thousand years of research with covered sight We can see from your calendar how far your telescopes and mathematical lines are reaching, and your ways are familiar to us. However, how far the enlightened sight of our hearts resting in God reaches, to measure that your instruments and mathematical lines would not reach far enough and fail in their mathematics. "So, whoever wishes to read this work with true benefit to his soul, let him read it in the simplicity of his devout heart without being a censor in the worldly way but let him always be only a careful householder of his heart, and he will find in this work in abundance what some highly educated readers have unfortunately not found. And now all My blessing and grace to the right readers of a pure heart and good will! Amen.

"Behold, I will call them all by their name: H1 L V1 T S S A A S S." Chapt.3, 12. Concerning these ten letters which have not been understood so far, the salvation of the sun and the moon does not depend on it and the stars continue in their paths without letting themselves be confounded through this lack of understanding. You all know that for life eternal only one thing is needed, and he who concentrates on that and strives after it has chosen the best part for the spirit, – everything else comes as a gift when the time is right. Actually, every one of you could have had this little secret revealed already long ago if he had earnestly and full of faith turned to Me in his heart. Instead, you have often pondered on this with your intellect rather than with your heart and that is the reason you still do not understand this easy secret, simply because such things are not given to the intellect, but only to the heart and spirit. But in order that your in purely spiritual things still considerably ignorant heart shall no longer send out the tiresome intellect as a scout into the precinct of spiritual mystery like a blind hunter who has never as yet brought home any plump game, but instead only some half-decayed carcass, I will now explain to you who the friends symbolically denoted by these ten letters are. So, listen and comprehend it well. H1 signifies hell as a fleshly appendage to the soul; the number 1 stands for the arrogance, tyranny, and pride of hell in every person and thus in you, too. Hell is every mortal's closest friend, for it provides him with all the things that flatter his nature and fill it with all kinds of enticements pleasant to his flesh. If I want to take someone into My Kingdom and educate him for life eternal, I must take his friends too from whom man, as long as he lives on earth, is never able to part completely. Therefore, sin, as part of these friends, must appear before My eyes as fully eradicated, for otherwise a further education of your spirit is unthinkable. This means that if I want to preserve you, I must with My holy fatherly hands embrace your personal hell too, thus to lift you up to My bosom together with your so far still most intimate friends. – Here you have now the first letter, which so far, I had not explained to you for very wise reasons. The L signifies all kinds of passions resulting from the H. That the passions, also as friends of men's sensual nature, must be seized, lifted up by Me and ennobled if man’s spirit is to qualify for everlasting life, goes without saying. V1 signifies reason coupled with the intellect, as given to the external natural man by the world or hell. It is hardly necessary to point out that this couple ruling the world together with hell is most popular with every human, for he would let go all other things rather than these best and most intimate friends. Even if a man is sometimes not particularly happy with his other inner world friends, he seldom has any argument with these two. However, if I want to raise men towards Me, there is no other choice but to accord amnesty to these most intimate friends of his house as well. I think this should be very clear to you as you too still have a high opinion of these old friends of your house, although you also understand that one would not be able to achieve much with them in the realm of the spirit. The 1 signifies the talent that sprouts simultaneously with the intellect, through which man can achieve various states of distinction in which the S (self-love) chiefly dwells and together with it the second S as gloating (and self-satisfaction), – all of them man’s worldly friends which I have to accept too if I wish to save his spirit. From these there results the faithful attachment to all worldly splendor and the ambition to rise ever higher in the favor of the world and its advantages and to raise oneself as much as possible above all in one's field for which friend T has prepared the way. It goes without saying that when man is raised spiritually, the two friends A and A cannot be left behind and has to be admitted too for the sake of man's conversion and spiritual refinement. And since everything is already admitted, the last two S, S, as all kinds of sensuality, of which everyone has a legion, and finally the well-known worldly, extremely stupid social proprieties, as fashion, compliments, etc., can also not be left behind. Behold, these are the in the main work mentioned friends and brothers within you, as well as in My servant, by which everyone is to be understood. To these you shall within you proclaim clearly that I have stretched out My hands towards them, washed what was evil, removed the sin and tuned them to the true interests of your spirit, so that you can now, if you so desire, progress unimpeded on the faithfully shown road of light and life. But should you still remain more faithful to these old friends than to Me, Who granted you this immense grace and fatherly favor, you are free to do so. The salvation of the sun and the moon will not depend on this either and the stars will not miss their paths. However, as I have done already so much for you, I think that you will do this little, namely, henceforth adhere to Me more and more with your love and not leave your brothers in the lurch. I could have long ago explained to you the ten friends of your earthly life in the flesh if that had been good for you, but as I saw that these old friends of yours would have raised a considerable alarm if I had prematurely made them known in detail, and this only in the person of the servant, I have delayed revealing them. But since you now have them, it is up to you to ponder very seriously on this matter and with all your might accomplish the task demanded of you in the main work concerning these ten letters. For, while you did not know the meaning of these letters, I did for you what I in the person of the servant demanded of the servant himself and of every one of you, and what I am still demanding. As this secret is now revealed to you, it is your duty to fulfill the task within you; otherwise, you could not become fully fit for My Kingdom. For here it means to put the hand to the plough and not look back. I have also in other ways always shown you what natural man is like and what he has to do in order to gradually transform the natural man into a spiritual one; and so, you could do well without this present revelation, have not missed out on anything and have been able to walk the right road without hesitation, which will be the case henceforth, too, as long as you faithfully observe what I faithfully show you. Above all, stick to love; it will not forsake you. Everything may pass, but love remains forever. Where there is love there is everything, for love preserves all things and is everywhere the foundation of all existence. Therefore, do not be faint-hearted nor sad or morose, but in everything brave, serene and cheerful, of a pleasant mind, heart and spirit, then you will walk your path with ease and always behold the gates of heaven wide open before you. This will make it easy for you to lead your earlier revealed world-friends, ennobled, into My Kingdom. This is the most ardent loving will of the One Who is here showing you this immense grace through the servant. Amen (Translator's note: The initial letters of the German terms were retained, although in the translation some of them would obviously differ as, for instance, in the L, the V and the last S.) CONTENTS Chapter1-7 The Heavenly Father's warning to His children. The Lord's precepts for men. The Lord as Father of His children. The true church. The secret of creation. The stars in their correspondence. The primeval age of the earth and the moon. The creation of Adam and Eve8-17 The Fall. The Lord's judgment. The reconciliation to the Lord. The birth of Cain and Abel. The promise of the Lord. The casting out from Paradise. Adam recognizes his guilt and repents. Cain's confession. The Lord's commission for Abel. The new divine service- and life-order. 18-25 The offering by Cain and Abel. Cain slays Abel. Cain's curse and flight. The Lord's covenant with Cain. Enoch, Cain's son as lawgiver. The laws of Enoch, the tyrant. Cain's journey to the sea. The development of Cain's line. 26-34 Enoch's godless rule. The policies of Enoch's counselors. The counsel of the ten rulers. The successors of Enoch. Lamech becomes king. Emigration under Meduhed. The song of Meduhed. The departure of the Meduhedites. The Meduhedites land in Japan. 35-38 The animals' sermon of repentance. Remembering Adam's disobedience and God's mercy. Original history of the Chinese people. Lamech's family. 39-57 Begin and cause of the decline of the children of the heights. Adam's speech about his fall. Enoch's calling as a preacher. Kenan's song of the ten columns. Enoch explains the speeches of Adam and Kenan. Adam explains his weakness. Adam blesses his children. About the coming of the Lord. About the greatness and depth of the word of God. About the divine blessing on earth. Adam's and Enoch's morning prayer. Enoch's morning contemplation. Jared's delight in his son Enoch. Enoch's morning hymn. Adam's amazement at Enoch's wisdom. Enoch's speech on true thanking and praising. Kenan's confession. In Adam's grotto. Adam's self-confession. 58-76 The stranger Asmahael. About humility. Enoch's justified reticence. About the divine word in the human heart. The Patriarchs and Enoch's speech. Asmahael's speech about the divine word. Enoch's speech about the nature of the word. Adam looks back upon his life. Asmahael and the tiger. The Patriarchs visit the children of the midday. Adam speaks to his own and to the children of the midday. Seth's comforting speech. Enoch's sermon about love. Sethlahem's desire for true wisdom. Sethlahem's and Asmahael's wisdom. The hungry tiger. The nature of truth and love. The cause of fear. The Patriarchs' joy in the Lord. 77-108 The Patriarchs' departure to the children of the evening. Asmahael's speech of thanks. Adam's weakness. The Golden Rule of the Prophet Schools. The Patriarchs with the children of the evening. Seth rebukes Enoch. Enoch speaks about Seth's error. Adam's wise word to Seth. Asmahael speaks about the law. The Patriarchs' thoughts about Asmahael's speech. Eve reprimands Seth. Enoch explains Asmahael's speech. Works of wisdom and works of love. The saving power of love. Seth recognizes the stranger Asmahael. Asmahael's testimony. Adam's curiosity. Adam's request to Enoch. Adam is reprimanded. Asmahael's speech about the word of God. Adam's confession. The silence of love. Divine and human laws. Jared's thoughts about Asmahael's nature. Enoch's discussion with Jared about Asmahael. Distinctions between God and men. Asmahael calls on Adam to continue the journey. Asmahael summons Abedam to be his travel companion. Jared's questions about Asmahael's nature. Kenan and Mahalalel. About slyness. Seth's embarrassment. 109-122 The Patriarchs' rest under the breadfruit tree. Asmahael's wondrous might. Asmahael brings Methuselah and Lamech along. Lamech and Methuselah discuss the stranger. Enoch speaks to Methuselah and Lamech. Lamech's impatience and Methuselah's answer. The serpent in the tree. Asmahael speaks on the power of God in man. Adam's question to Asmahael. Life on earth and its purpose. Jared's worries as a host. The Patriarchs discuss Asmahael. Lamech and Methuselah discuss the stranger Asmahael. Asmahael tells a parable. 123-144 At the 'Withered Hand of the Earth'. Adam's query concerning the children of midnight. Adam orders a search for the children of midnight. Asmahael sends out Enoch. Three sons of Adam follow Enoch's call. Adam's joy over his children Jura, Bhusin and Ohorion. Asmahael's speech about the nature of Jehovah. Asmahael's successful fatherly call to the midnight-children. Adam's joy and gratitude. The curious Jura's question to Asmahael. The common meal. The Patriarchs fast out of awe and modesty. Enoch's love for Asmahael. The true prayer. Asmahael's promise to Enoch. Asmahael's parable on love. Adam's foolish answer. Asmahael reprimands Adam. Adam's change and confession. Emmanuel's speech about His coming to men" Lamech's exuberant love for Emmanuel. Emmanuel reproves Methuselah for his pretended thanks. Enoch incites the patriarchs to love for Emmanuel. About the freedom of man. The sacrifice. Lamech's fiery admonition. About meekness and patience. Emmanuel's parting words. A prophecy regarding Golgotha. About the glory of spiritual freedom. 145-168 Adam's instructions for the coming Sabbath. Abedam meets a stranger. Abedam talks with the stranger Abedam. The arrival of the stranger Abedam at the patriarchs. The question of the stranger Abedam. A gospel of love. Seth seeks light in the light. About simplicity. The miracle of God's love" True fellowship between Enoch and the known Abedam. About true love of the neighbor. Lamech asks for the stranger Abedam's name. About love. The thunderstorm. Fear and love of God. Adam and Seth in distress and temptation. God's help and man's care. Seth's speech of thanks. The high Abedam and His blessed children. The end of the thunderstorm. Seth's miraculous power calms the firestorm. Kaeam's searching; his love for the high Abedam. Kaeam's song of comfort. Abedam, the high, and the five light-seekers. Not exploring, but loving leads to life. – What true love for God should be like. True prayer. The judging deity and the loving Father in the Lord. The night of the storm in retrospection. Love banishes fear. 169-179 The arch fathers' morning meal on the Sabbath. A sacrificial gospel. Enoch prepares the sacrifice. About the nature of intercession. The seven mutterers from the midday region mock Sethlahem. A gospel for the offended. Sethlahem and the seven mutterers. Kisehel's forwardness and humiliation. Kisehel's confession. Kisehel's prayer of contrition. The nature of sin and how to prevail over it. 180-186 The five daughters of Zuriel. Humble Zuriel's worry. The Lord and Ghemela. A glance into the depth of creation. About the nature of time and eternity. The nature of life. The Lord's promises to Ghemela. Innocence and modesty. Return and reception of the messengers. –