*Martinus er mitt/Rune åndelig ståsted
links else: the translater of this Greber book to norwegian has a home page:
http://www.johanlem.no/johannes-greber.html
HOW CAN (recently!? -) deceased persons, influence, move PHYSICAL or MATERIAL THINGS, - FROM THEIR NOW, 'dead / immaterial', state, when they are no longer in the 'material body'?? + engl.booklink
Johannes Greber_Communication-With-the-Spirit-World i pdf english | deutch
holland
audiobook mp3
DUTCH/NEDERLANSK/NEDERLANDS:
Johannes Greber. omgang met. Gods geestenwereld:
http://docplayer.nl/14617024-Johannes-greber-omgang-met-gods-geestenwereld.html#show_full_text
alt;NEDERLANDS, hollandsk pdf
Johannes Greber engang på 30tallet>>
those links below to the left here are for scandinavian language primary: norsk lydbok**
+
noen danske kortere lydfiler på de første deler av Greber-boken
hele Greber-boken på norsk link
"Samkvem med åndeverdenen, lover og hensikt" av Johannes Greber (oversatt av Johan Lem)
LYDBOK av samme i mp3 i 5deler- og merk at noen av lyd-filene er rel.lange, så man bør ta pauser i lyttingen av de lange. Man kan med fordel også følge teksten i pdf-boken, link, mens det leses opp.
kopi her i tilfelle den blir borte på hovedside-linken over, og vedr.lydboken:
- så kan man velge å la det leses opp saktere ved å bruke VLC media-player som avspiller.
(høyreklikk på lydfila ->
spill av> hastighet )
ill.over er ikke fra Greber-boken
følger selv med på operasjonen "ovenfra" eller utenfra!
slike bordløfting seancer tiltrekker lavastrale- på andre siden jf.info bl a i denne Greber-boken.
LYDFILER PÅ NORSK for denne BOKEN I mp3: her
Dion Fortune; thru the gates of death
another Greber-info-site:
Communication With The
Spirit World of God
Bøker - Anmeldelse(Redaktørens merknad: Bokanmeldelsen kommer fra Dr. Erich Lubahn fra magasinet "Wegbegleiter" fra januar / februar 1999, nr. 1, bind IV, s. 54 ff.)Bok av Werner Schiebeler om Johannes Greber, hans liv og arbeid
Werner Schiebeler, bok; "Johannes Greber - hans liv og hans arbeid", Verlag Martin Weber, Fabrikstr. 1, 77746 Schutterwald 1998, ISBN 3-9805119-1-X, farge. brosch., 185 s., 34 ills., 19,80 DM / sFrAlle religioner har sin opprinnelse i åpenbaringer, profetiske taler og visjoner. Gjennom dem kommuniserer krefter fra den usynlige verden med mennesker i vår verden som er søkende.
Disse kreftene søker å gi et svar på det sentrale spørsmålet om hensikten med 'menneskelig eksistens' her på planeten vår; det handler om spørsmålet om hvor hvert individ kommer fra og hvor de skal etter døden.
Det som Johannes Greber var i stand til å oppleve gjennom personlige visjoner og formidling fra "tjenende ånder" (Hebr. 1:14), beskriver han om i sin bok "Samtaler med den åndelige verden, lover og formål ". link no.+lydklipp
Werner Schiebeler går spesielt inn på dette. Han setter Johannes Grebers ideer inn i historisk kontekst. Dette gjør det klart hvorfor Greber måtte skille seg fra kirken og sette den kristne tro på revisjon.
Det faktum at dette i hovedsak ble utløst av "spiritualistiske kunngjøringer", gjør mange lesere skeptiske. Spiritisme blir generelt avvist i kristne kretser. Dette kommer fra en forhåndsdømming som er formet av vår religiøse kultur: "Onde ånder" og "døde ånder" snakker gjennom spiritisme. Johannes Greber advarer om disse skremslene i alle publikasjonene sine. Werner Schiebeler skriver også om det, og har et spesielt skriv om dette emnet:"Påliteligheten til mediale overføringer og undersøkelse av ånder" (tilgjengelig fra forlaget, 4, - DM / sFr).
Det bibelske prinsippet gjelder for alle: "Test alt og behold det som er godt" (1.Thess 5:21). Greber og Werner Schiebeler gir verdifult, nytt tankestoff for kritisk tenkende mennesker.
Som jeg kan se, blir dette temaet om "ånder" ofte neglisjert i de kristne kirkene. En avklaring er nødvendig her. Johannes Greber tilbyr hjelp.
Enhver "kristen" bør ha kritiske impulser til å tenke, revurdere og Ikke vær redd, og den nye boken til Werner Schiebeler om Johannes Greber anbefales på det sterkeste! (...) Werner Schiebeler behandler ikke bare religiøst-teologiske spørsmål i boken sin, men har også mange bilder og dokumenter om Johannes Grebers liv, både i Tyskland før han emigrerte til USA og senere i Amerika. I Tyskland er hans arbeid som grunnlegger av en hjelpeorganisasjon og som medlem av Riksdagen spesielt verdt å nevne.
Hendelsene etter Grebers plutselige død i 1944 og etableringen av Johannes Greber Memorial Foundation blir også diskutert.
Dr. Erich Lubahn
transmitted via psychic deep trance mediums that gives spiritual answers on the background for this,
from higher levels of the spiritual or fine-material world.
Here then about the person, Johannes Greber, who was behind this book and did this research.
So the question: HOW CAN recently (!?) deceased people, influence, move PHYSICAL or MATERIAL THINGS, AND / OR MAKE OTHER SIGNS that "I am here" - FROM THEIR NOW, 'dead / intangible', condition??
And the short answer is that in the transition to the next plane, they are in a 'sub-material body', which the Theosophists call the etheric body, and which is quite complicatedly described in their books, but most "understandable" in Powell's book. : THE ETHERIC BODY. link. AND THIS BODY which they call "part-material" - CAN also be densified / materialized, so that it or parts of it, such as just the hand, CAN move physical things!
More about this topic:
Through tv-programs such as 'åndenes makt' (some similar i engl), which have been broadcast on both Norwegian and Swedish TV channels for a long time, (1990s>ca2021on) we have seen many examples of this. When they are no longer 'completely physical and visible' but often only as shadows or transparent bodies, one might not think that they could affect "our" physical matter, but as seen in mentioned programs, it happens to the highest degree. (See also what Martinus writes about this topic of materializing the fine-material / spiritual body down to our PHYSICAL LEVEL, further down here.¬)
This can happen because we all ALSO have bodies on every of the other 5 main- dimensions that we live on in parallel - BUT AS WE ARE NORMALLY NOT DAY CONSCIOUS AND also do not have concrete memories from this, because the memorycenter in the said body is LATENT, acc.to Martinus, about this theme. When we so-called 'die', then the "day / 'here-and-now' consciousness is transferred to this
"inner shell"- and which is at the same time pulled out of the now "soulless", physical body sheath. This thereby "liberated" body, or soul, should normally be led to a separate world as an adapted "frequency zone", on which the individual / person / being should rest, until it is again ready/wants a new physical incarnation. It is such spiritual 'specialists', more experienced / 'older' souls, or so-called 'guardian angels' who have this task of helping the dying to the next level. BUT FEAR, strong negative thoughts, AND YOUR OWN STRONG WILL, CAN PREVENT THIS! This is what we see as examples in these mentioned programs..
BETWEEN this (coarce-)body we live with "here" and the next (=the astral body), there is a "coupling body", briefly mentioned above and is what the theosophists call THE ETHERIC BODY. By through which that the astral/emotional body "glues" to the physical. (we can also call it a coupling body then)
We can also say that it is the spiritual "original" or the mold, of which the physical body becomes a copy, and thus not the other way around! Here in Greber's book, this is called the ODIC BODY. And as we can read in Greber's book and for which there is innumerable evidence, beings in the transition zone, and from the overlying plane, can materialize this, and directly affect the physical dimension. Among other things, this book by Greber goes into just this.
YES, as I said, I have long been looking for logical answers to this and found in particular a logical, good source that provides a useful answer to this question: in this German German book from 1932, which one has also taken the job of translating to norwegian.norsk utgave link
And those who actually KNOW that astrology has a real impact on life - that is, HOW, we 'technically' are affected by the macrocosm / 'stars' - yes, this is also logically discussed in parts of this book. Link about just that theme from the Greber-book.
Have uploaded a copy of the english edition of his book, + audiobook, found online;
https://galactic.no/rune/lydboker/may2016upload/JohannesGreber_Communication-With-the-Spirit-World/johannes_greber_communicateSpirit_world.pdf
audio english. (Esp. if search inside this book, then seek up to this passage: “Whenever your own spirit wants to grasp…”)
Communication with the other side- to different levels in the so-called spiritual world.
This is about the special German researcher Johannes Greber and his paranormal, media research on this topic. . (delkopi av dansk txt.)
about this spiritual researcher:
< picture of Greber as a young man (born in 1874 - and passed away in 1944)
Communication with the spirit world has always existed for humanity. Today, communication with the other side is given the name "spiritualism", a term no doubt invented by Allan Kardec (a pseudonym given to the French Leon Denizard Rivail, 1804-1869), considered one of the earliest proponents of spiritualism in the modern era. The term "spiritualism" is sometimes used interchangeably with "spiritualism", but when "spiritualism" was first used about a philosophical movement, as opposed to materialism, the term "spiritualism" is the more favored term, as the objects of communication are the 'spirits' themselves. The term "spiritual" may in fact refer to "that which pertains to spirits." Although the term 'spirits' can be somewhat misleading, as it is easy to get the impression that they are only "like air". In reality, they are, on their own frequency, as "fixed and real" as our "bodies" here in the so-called physical world!
The term "spiritualism" is often used about any New Age theology. And especially everything that has to do with "channeling") and a myriad of other schools of occult or psychic thinking, especially theosophy. Names like Helena Petrova Blavatsky, Rudolph Steiner and Edgar Caycy are sometimes associated with the term "spiritualism"; an association that is rather motley, for in the case of Blavatsky, communication with spirits is frayed. Spiritism then becomes a general word for the New Age and is understood by many Christians as an opponent of Christianity.
This site shows, however, that the opposition is not between spiritualism and Christianity, but rather between 'God's holy spirit world' (ie the spiritual, finished part of what Martinus * calls THE REAL HUMANITY,) and the 'evil / selfish,' ignorant spirit world. Also called Luciferian, an ancient term sometimes expressed in antiquity as a division between the "sons" of light "and the" sons of darkness ". Martinus calls this transition zone" on the other side as "the purgatory zone "- a state or
"place" where the selfish sides are to be removed, or as it was said in the old days: to be" burned out "of the day-consciousness'.
DThis is done by the beings getting their own actions back, 'reaping as one has sown.' Autumn, which is full of suffering, slowly but surely develops the COMPASSION in the, before selfish and 'dark' being.
From the beginning, Christianity has been between these two kingdoms, but always encouraged to choose 'the way of the Holy Ghost'. Both areas are "spirit"/consciousness zones.
So therefore no particular spirit is intended for the term "spiritism" (despite the pop culture's use of the term for 'spirits' - what still lives as "remaining remnants of consciousness" from the so-called dead). Instead, the existence of spirits is the basis of expression, and covers the whole spectrum of the multidimensional spirit realms, whether good or bad; be it of God or 'Lucifer'. It is clear that judgment here will then be a top priority
But there is a clear name identified with a much higher form and purer spiritualism than what is often found in many superficial and 'easy-going' spiritualists. This name is Johannes Greber. Johannes Greber's life is fascinating; a life that could only have been ruled by holy spirits 'sent by God on behalf of Christ'.
One word before we move on.
This site (communicationwithgod.info/) is intended to promote the purest form of spiritual communication: communication with the pure spirit world. To this end, Greber's writings are the best examples. It's not a mystery why honest, thoughtful Christians turn away from spiritualism, especially in light of the New Age channeling that became quite popular in the 1980s. Those like Ramtha, Ashtar, Bashar, the Pleiadians, and others give a perception of each one by renaming them an impersonal cosmic force or consciousness and, in the case of Christ, just becoming another prophet in the ranks.
The spiritism experienced and promoted by Greber was purely Christian, through and through; that is, Christ is the Son of God and God is Father over all. The one and only reason to practice spiritism is to communicate with the holy spirits of God, and through this communication, grow closer to Christ and understand why He is known as our Savior. Therefore, this site is not meant to be a shrine to Johannes Greber lest we be guilty of the very thing spoken of in Jude 9. Instead, we want to recognize and promote his work as the best and most pure available on the subject of spiritism as well as dealing with some of the big questions in life:Who am I? Why am I here? Is there an afterlife? If so, then what is it like?That said, let's look at a brief history of the trailblazer, Johannes Greber.Johannes Greber was born in Wenigerath, Germany, on May 2, 1874 and died in New York on March 31, 1944. Greber studied for the Priesthood in a Seminary in Trier, Germany, and was ordained a Roman Catholic Priest in 1900. The picture to the left is from this period.Shortly after his ordination, Greber was instrumental in providing help to the poor and to the sick in the Hunsrueck, a rural, mountainous section with poor soil and whose inhabitants were mostly small farmers. Greber became aware of their hardships with disease, primarily tuberculosis, and arranged for the training of young, qualified women to become nurses at the nearest hospitals. Greber possessed a knowledge of natural healing methods and used herbs and natural remedies to cure the diseased. In a period of a few short years, tuberculosis was nearly eradicated among the inhabitants of the Hunsrueck.
During World War 1, Greber felt the need to transport those of the Hunsrueck, who were starving from lack of food, to Holland where there was an abundance of food. After much prayer, without the help of the Church and State, who felt his plan could not work, Greber transported children in groups of 75-100 to Holland. Greber selected the neediest children first, regardless of their religious background. He was able to transport more than 14,000 children from his area, the Hunsrueck, to Holland. At times, when money was short, Greber financed the transport with his personal income. He founded a self-help organization, Hilfsbund, that contintued to provide help to the poor and sick after the war in 1918.
In 1918, Greber, with God's help, was able to protect his village from marauding looters (so-called "political prisoners" who had been released from jail after Wolrd War I. In one instance, he was inspired to direct members of his parish to fend off these looters who would go into small villages and steal food and wares from individual houses. Greber met with the men of one village and advised them how to fend off the looters. Pastor Greber, inspired by God's spirits, advised the men that when they become aware that the looters are approaching town, someone must run to the post office and telephone the next town that the looters are coming. Then, that town should telephone the next town, and the next town, and the next town, so that all of the villagers in every town are prepared for the coming of the looters. Then, he told the men in the village to grab axes and hoes and stand on street corners and look the looters in their eyes with a determined look. The looters arrived but were intimidated by the stand the villagers were taking against them; non-violent, yet very effective and decisive. The looters veered off into the next town and encountered the same thing: villagers there were just as prepared with axes and hoes standing on street corners. Town after town, the same thing.
So the looters tried again the following week but to no avail; the villagers were once again successful. The looters convened a meeting to put an end to this intimidation and decided that Pastor Greber was behind it. So, the looters decided that Pastor Greber should be killed as soon as possible. One day, Pastor Greber was to go to a neighboring town on foot (this was before the car). He walked through the fields towards the woods and he looked around and saw somebody was running after him. This somebody finally caught up with him. The first thing he said to Greber was, "Now we are going to finish you. You're the one behind this here game you are playing. We are going to finish you! You are not going to do this any longer! This is the end of you!" The man, standing about four feet away from Pastor Greber, took his army rifle and pointed it at Pastor Greber's face. Greber was inspired and stood there, still, and looked at the criminal very sternly, fearless and determined with a look that the man had never seen before in a victim.
This perplexed the would-be murderer, who went ahead and pulled the trigger of his army rifle: click, click, click. Nothing happened; no bullets were discharged. The criminal was bewildered, he didn't know what to say. He looked at Greber. Greber stood there staring him down, determined and fearless. The criminal, perplexed and a little frightened, dropped his gun and ran away. Pastor Greber picked up the gun and pulled the trigger: bang! bang! bang! There was nothing wrong with the gun. God's spirits had spared Pastor Greber's life whose work had yet to be fulfilled. For Pastor Greber was not like any incarnation: he came to this earth on a mission for his fellow Man, and no impish criminal was going to stop him.
The picture to the left is of Johannes Greber (standing in the middle with right hand in his coat) surrounded by his siblings during Greber's silver anniversary celebration as a Roman Catholic Priest in Kell in 1925. Late in the summer of 1923, Greber was visited by a parishoner who urged Greber to attend a prayer meeting that the parishoner was in the habit of attending. A prayer meeting--sounds appropriate for a Catholic priest to be a part of. The parishoner, however, described what went on during the prayer meetings: a young farm boy with an elementary school education would often lapse into a state of trance to make way for a spirit to enter into him. The spirit would then make use of the farm boy's organs for speech and "impart wonerful tidings to it's hearers." The messages exceeded far above and beyond that of the intellectual capacity of the boy as well as the knowledge of the others who were present for the prayer meeting. Initially, Greber would have nothing of it. He dismissed such things as quackery and charlatanism from what he had read of it in the newspapers. Greber was also concerned with his position in the community. A Catholic priest who attends sittings for communicating with spirits, popularly known as seances, might run the risk of making himself look ridiculous. The parishoner kept urging Pastor Greber to at least sit in and observe, ask questions in order to ascertain the veracity of the proceedings. Greber relented, but only at the last moment while still remaining skeptical. The picture below is Greber's parish in Kell, Germany, as it looked during his work there.
What Greber expected to expose as a piece of charlantry and fraud turned out to be an encounter with one of God's high spirit messengers. The spirit's words left Greber speechless and awed. This was no kind of conversation one has with a little farm boy--it certainly wasn't the farm boy speaking from himself, whom Greber had become acquainted with before the meeting took place: this speech is coming from that farm boy's head? Impossible. The episode left an indelible impression on the otherwise very skeptical, very cautious, and very Roman Catholic Johannes Greber. After continued attendance for the next two and a half years, Greber was given permanent leave from the Catholic Church to tend full time to his self-help organization. God had given him a harmonious leave for a higher direction; (he was never excommunicated).
In 1929, Greber emigrated to the United States where he started a number of prayer groups in and around New York city. He eventually settled in Teaneck, New Jersey, where he conducted prayer meetings and began a church, accompanied by many healings of attendees that occurred through his agency as a manifestation of the holy spirit world through him. If the number of people healed were accounted for, it would fill a book. He began work on a book that chronicled his initial experience and decision to proceed with spirit communication: Der Verkehr mit der Geisterwelt (New York, NY: Macoy, 1932). An English translation was also published in 1932, Communication with the Spirit World Of God: Its Laws and Purpose. Personal Experiences of a Catholic Priest. The English translation was prepared by George Knoblach. The German second edition of Greber's book has since been given a new and fresh English translation by Johannes Greber's son, Josef Greber along with Elsa Lattey. It became available in 2007 and is appended to this page as a pdf.
Greber also put his Greek skills to use and, along with his link to the holy spirit world, made a translation of the New Testament. Greber's translation was first rendered into German, then quickly into English. The Greek text used for his translation was the bilingual text Codex Bezae, in both Greek and Latin. At the time of Greber's translation, Bezae was the oldest extant Greek text of the New Testament. Bezae, however, had major gaps, for only the four gospels and Acts are found there. As a translation of Codex Bezae, the English version of Greber's translation is noted in a monograph of one of biblical studies' most eminent New Testament text critics, Bruce M. Metzger, The Text of the New Testament: Its Transmission, Corruption, and Restoration (3rd enlarged edition; Oxford: Oxford University Press, 1992) p. 50 n. 2. In the Introduction of his New Testament translation, pp. 5-16, Greber chronicles his making of this translation as well as delineating with clear insight the short comings of ancient books to preserve truth communicated to ages past. Such was also lamented by the author of 4 Ezra 14 who realized the fact that the written word of God had been burned. The only way to retrieve that word once more is from the spirit world of God itself:
For the world lies in darkness, and its inhabitants are without light. For your Law has been burned (recall Jeremiah 36:23), and so no one knows the things which have been done or will be done by you. If then I have found favor before you, send a holy spirit to me (inmette in me spiritum sanctum), and I will write everything that has happened in the world from the beginning, the things which were written in your Law, that people may be able to find the path, and that those who wish to live in the last days may live (vv. 21–22).
Books and manuscripts that record "God's word" are transient and susceptible to human corruption (see Jeremiah 8:8) and physical destruction, in this case, fire. But God will communicate his word anew; He will "send a holy spirit" whenever necessary. Such is the attitude taken by Greber in his Introduction, and such is proclaimed in both the Old and New Testaments.
At the age of 57, Johannes Greber married Elizabeth, who had earlier (at the age of 15) blurtted out that she was to marry Pastor Greber while living in Germany. This shocked her very Catholic mother: Priests can't get married! How dare you! The holy spirits had organized this marriage apparently at both Johannes' and Elizabeth's birth: it was meant to be. Elizabeth bore him two sons, Emanuel ("Manny") and Joseph. In this photo is Elizabeth and her two sons, Joseph who is to her left, and Manny who is to her right. Below the photo of Elizabeth Greber and her two sons is a photo of Joseph and Manny taken while they were young children in children's sailor suits: Emanuel Greber b. June 5, 1933, is to the right, and Joseph Greber, b. November 15, 1934, is to the left. Both sons witnessed the manifestations of good spirits during the prayer meetings of their father and mother. Joseph's personal testimony as recorded on video tape by Dr. Tony Scarborough (September 29, 1991, in Colorado) presents his account of witnessing the full materialization of a female North American Indian spirit named "Silver Leaf." Pastor Greber spoke to Silver Leaf first and then the fully materialized spirit asked to see his children. She came to both Emanuel and Joseph and draped her two, very long braided pony tails around each child's shoulder. Joseph, then age 9, described her as every bit a human being
as one of the sitters present. The only difference was that Silver Leaf felt cold to the touch; as if she had just come indoors from 45 degree cool weather. The Indian spirit Silver Leaf was not a holy spirit from the higher heavens, but rather a kindly spirit well disposed toward children. Silver Leaf may not have been able to communicate the type of Salvific messages that comes from spirits who originate in the higher Heavens, but her appearance certainly provided empirical evidence for the existence of spirits who reside in another dimension and a demonstration of how spirits can manifest in our physical dimension. Silver Leaf made spirit "small talk" as Joseph described it. She may have been a mundane spirit, but a kindly one nevertheless. The point of holding prayer seances, however, is to draw the participant closer to God. The expectation of "spiritistic spectacles" at such prayer meetings should be avoided, for such expectation is not the point for these meetings. If one's only interest in participating in spiritistic services is to seek proof for the existence of a spirit world, e.g. to witness a materialization, then one has mistaken the purpose for such services. That purpose is: pray to God, ask for Him to Send His holy ones from on High so that they might share messages that teach the way to God and character development. If a materialization is to occur, that alone is up to God. If a holy spirit is to manifest through a deep-trance medium, that alone is up to God. I am reminded of an incident of a prayer circle that was told by its communicating spirit through its deep-trance medium that a materilazation was to occur on a particular date. On the night of the expected materialization, there were others present with video cameras and recording devices ready to capture this materialization on video and film. Expectations were high that evening, and some were "giddy" at the prospect of witnessing the full bodily materialization of a spirit for themselves and recording it as well for prosterity. The prayer meeting opened as usual, and the communicating spirit opened with his usual greetings from on High, and then addressed those present in the following manner: "Have you come to praise God or study phenomena?" It was as if the spirit was reprimanding those who were solely interested in proof of spirits. It is true that we all would love more evidence for the existence of spirits. Myself included. But, this particular episode teaches us a very important point: Pray seances are more Godly than people realize, and so such services should be carried out with the utmost devotion to God, and NOT to phenomena or seeking proof of the existence of dead relatives and friends who have passed over into the Beyond.
Joseph Greber died in 2007. Emanuel (at this writing, August 15, 2008) is still living. The materialization of Silver Leaf served to prove that there was a spirit world and moved several attendess profoundly.
The annals of spiritist and psychical literature from the 1930s till the 1980s are quite awesome in quantity. They are rife with the names of experimenters, scientists, mediums, and the skeptics. But one will search in vain to find the name "Johannes Greber" despite his contribution to the field in understanding the laws and purpose of communicating with holy spirits; a contribution that no one has yet to supersede for its clarity, consistency, and significance.
Greber's house in Teaneck, New Jersey, is seen here to the left. The person in this photo is unidentified. This house was the location of the Johannes Greber Memorial Foundation which Fred Haffner (see his photo below) faithfully managed and ran for many years. The impact of Greber's work has largely gone unnoticed by the marjority of researches in the field of spirit communication and psychical research. Maybe the reason for this is because Greber's work is too religious for the psychics and too spiritistic for the religious, and is not objective enough in the minds of the scientists who want to remain aloof of religious language, God talk, and
Christianity. Whatever the case may be, Greber's work has not gone unnoticed by many serious-minded persons who have become convinced by this work that God does
communicate today through His holy spirits as He did in the days of the ancient Israelites and the earliest Christians. Over the years Greber's book has sold over a quarter of a million copies, in three languages (English, French and German). To the left is an informal photograph of Johannes Greber posing outside of his house in Teaneck, New Jersey, date unspecified.
The photopgraph to the right shows Fred Haffner who was Elizabeth Greber's friend and who also managed the Johannes Greber Memorial Foundation from the 1950s through the 1980s. This photo is dated June 20, 1965. According to his own taped testimony, Haffner missed meeting Pastor Greber by a meer week. Haffner is seen wearing glasses and a tie; to the right of Haffner is Frieda Ulm; to Haffner's immediate left is Edward Niemann; and to Niemann's left is Hermann Ulm. Edward Niemann is the deep-trance medium that Greber was guided to seek out, as he describes in his book, Communication with the Spirit World of God. Edward Niemann was the medium through whom a holy spirit announced to both Johannes and Elizabeth during a prayer meeting that they were to be married. The holy spirit speaking through Niemann actually performed a "ceremony": Elizabeth, this is to be your husband; Johannes, this is to be your wife. Within months, Johannes and Elizabeth were married.
The only known biography of Johannes Greber was written by a Physicist interested in the paranormal by the name of Werner Schiebeler. His work, Johannes Greber: sein Leben und sein Werk (Schutterswald: Martin Weber, 1998), a slim, paper-back volume of 182 pages, provides the interested reader with more information about the life and work of Johannes Greber. The book is in German only and so English audiences are, unfortunately, shut out for the time being (unless, of course, one is able in German). The book also provides photographs of Greber as a very young seminarian in Trier, an informal pose of Greber with five other people in 1925 (p. 49), posing outside of his house in Teaneck, New Jersey (p. 67), his two children as youngsters dressed in little childhood, dark-blue sailor suits with white trim and as teenagers posing with their mother, Elizabeth, on the steps of their home in Teaneck (p. 60), and other photographs of Greber's church in Germany, the little boys used as deep-trance speaking mediums for speaking with Greber (photographed as adults), among other photos. Many of these photos are found on this webpage (see above).
The Johannes Greber Memorial Foundation was established in Teaneck and operated out of Greber's house under the management of Fred Haffner during the 1950s, 60s, 70s, and early 80s. The Foundation was responsible for the printing and sale of Greber's book and New Testament translation. Over the decades the book went through seven printings in English, and appeared in German, French, and other languages; the seventh edition of which was a gold, paperback, printed in 1987. For decades, Haffner dutifully mailed out the books.
By the late 1980s, the Foundation was defunct. Joseph Greber related the following incident to a friend of this writer. That incident is as follows: A few weeks after Pastor Greber had passed away in 1944, he allegedly spoke through his wife, Elizabeth, during a prayer meeting (Elizabeth was a medium and was used often by the holy spirit world to assist Greber in his translation of the New Testament as well as relaying messages from the spirit world of God during prayer meetings). This was the only time that Greber would ever speak to that particular prayer group. His message was remembered by his son, Joseph, as the following:
"This is your friend Johannes Greber. What I have taught you all these years was the truth. In all that you do (in your life?) put God first."
This website, along with the reprinting of Greber's book by Jalan (Amazon.com ), its availability on the Internet along with all of the older editions (some with an inscription by Greber himself), as well as a new, fresh translation of the German second edition made by Joseph Greber and Elsa Lattey that is availabe on this webpage continues in the same Spirit as the Greber Memorial Foundation. May God bless you.
eller speil-side side her
norsk lydbok/lydfiler mp3 her (kan lagres på egen pc/telefon som 'lagre lenke/mål som')
ja, det er endel intr.her, og spes.litt uti boka- fx fra side 49/50 og utover i denne hoved-boka hans:
https://rune.galactic.to/spesBoker/Samkvem-med-aandeverden_Johannes-Greber.pdf
Note that
the od body, probably the same as the 'coupling body' of martinus - or THE SPIRITUAL WEIGHT BODY, and as the Theosophists call the ETHERIC BODY.MET.
* * *
more on Greber - youtube:
https://www.youtube.com/watch?v=B7srG1nB05w
http://www.communicationwithgod.info/page1
german link on his mainbook is:
http://galactic.to/rune/spesBoker/johGreber_VerkehrMit_der_Geisterwelt_1932.pdf
(more sites)
see also:
(Materializasjon of Spirits)
in the book
A Wanderer in the Spirit Lands" by Franchezzo1896.
A Wanderer in the Spirit Lands
p-point link:
https://rune.galactic.to/ppforedrag/franchezzo_introEngl.pps
audio: english
**
the same phenomenon in pure narrative form, is also told in the book(pdf)
INVISIBLE HELPERS by CW Leadbeater
audio of invisible...
eller samme på dansk dk-link;
****
more similar books
https://galactic.no/rune/oldbooks_onTheAstral.htm
MARTINUS:
Materialisation og dematerialisation.
To understand the first form of 'resurrection', one must understand that there is a process called 'materialization'. Through this process, a discerned being, a so-called "spirit," can form a temporary intermittent physical body, through which, in the luckiest case, it can appear for a brief moment as a physical being. It can thus speak, hear and look on the physical plane and is in fact indistinguishable from an ordinary physical being.
This process is, as mentioned before, not linked to any particular moral development. It is a property all human beings more or less possess, although in the general public it is quite latent and very rarely expressed or used outside the ordinary "materialization," that is, "fetal formation," in the mother's womb.
But here it does not take place as an awake day-conscious concentration or wild act. Here it is an automatic function, carried by the mental energies that belong to the first cosmic basic energy, 'instinct' - in the same way as the other independently acting organs in the organism or body. It is the same energy and automatic function that promotes the organism creation of plants.
While this last form of 'materialization' is an automatically recurring event in the reincarnation or rebirth of any individual, the other form of 'materialization', as mentioned, is only an act of will, maintained by a vigilant, day-conscious concentration of thought.
Although this interim act of materialization does not depend on any excellent morality, it is very much dependent on a highly developed ability to concentrate, an ability that can be practiced by a special training. And even with this ability, additional special conditions are required for the act to take place.
Therefore, a discerning spirit cannot materialize anytime, anywhere. It can only materialize on the physical plane, where the matter on which a materialization is based, exists. This matter exists in some earth people as a kind of finer physical substance, which we can call 'A-substance', only in small quantity, while in others it occurs until abundance.
(this must be what Greber and others call od-energy. rø)
The said substance has the property that it can quickly connect with and be controlled or shaped by a special psychic or spiritual force, which we can call the 'A-force'. In this connection, a densification occurs in the "A-substance", whereby this becomes physically visible.
It is this visibility that we see as a 'materialization'.
With regard to the 'A-force', it will be to lead back to an automatic triggering process, which at the given moment of materialization, is kept going by a discarnated being's concentration of will, behind which is the 'talentseeds' for the creation and 'construction' of the physical organism. The success or perfection of the materialization, will therefore totally depend on the strength of the concentration of the discerned being and also on whether there is enough 'A-substance' present.
Whether there is enough of this substance will again depend on whether there is one or more people present who have the necessary 'A-substance' in abundant quantities (-in his/her aura). It is these people who are expressed by the concept of 'materialization medies'. When such a being makes himself available to the discarnated spirit, and the same spirit can thereby, with its "A-force," come into contact with the "A-substance" of the medium, the "materialization" begins, and carried by the (automatic-) concentration of the discarnated spirit.
The talent seeds of the discarnated spirit for building the physical body, which is otherwise at rest under the discarnated state of the spirit, now comes into operation. Out of the so-called physical-mental, chemical connection between the medium's 'A-substance' and the discarnated spirit's 'A-force', a 'restoration' of a physical body for the spirit arises with the help of the talent seeds. This physical body then naturally becomes most easily a faithful copy of the last physical body of the spirit, from which it was separated at its physical death, although under certain fortunate conditions it may also become a perfect copy of other former physical organisms.
Since the "A-substance" is a "borrowed" substance from the medium , and during the materialization, is still attached to the medium, it will then return to this, its origin, to the same extent as the "A-force" of the discarnated spirit is exhausted and the concentration that maintains the materialization , are not longer hold. The materialized body is then dissolved, and the "A-substance" becomes invisible again and returns to its origin 'place' or source. It is this side of materialization that we express as 'dematerialization'.
see also this; http://newspiritualscience.com/on-ufos-and-space-travels/Den ordinære materialisation eller fosterdannelsen i moders liv.
Da den ovenfor beskrevne materialisation på en måde er kunstig, kan den synliggjorte organisme eller de materialiserede dele af denne kun være af interemistisk eller akut natur. Væsenet kan ikke uafbrudt i dagevis opretholde materialisationen, således som tilfældet er med materialisationen, når den forekommer som fosterdannelse i moders liv på ordinær måde, og hvor den medvirkende mediumitet ikke betinges af, at et andet væsen giver sig selv hen i trance eller bevidstløshed, for at frigørelsen af materialisationsmaterialet kan finde sted. Bag skabelsen af denne sidste form for materialisation står der anderledes fundamentale kræfter og betingelser, som giver det materialiserede legeme den permanente stabilitet, som netop præger væsenernes fysiske legeme. Disse betingelser udløses af forældrenes talentkerner igennem forplantningsorganerne og koncentrerer sig i det kvindelige organ »livmoderen«. Dette organ er et rent vidunderredskab i reinkarnations- eller genfødelsesprocessens materialisations- eller opbyggelsesstruktur. Nævnte organ træder ved den ordinære materialisation (fosterdannelsen) i mediets sted. Moderen kan herigennem yde materialisationsmaterialet uden selv at skulle være i trance eller bevidstløshed. Da denne materialisation er koncentreret over måneder, bliver den daglige ydelse af materialisationsmateriale til fosteret af en så ringe mængde, at det normalt ikke volder nogen gene eller selvopgivelse ud over den almindelige anstrengelse, som det naturligvis må være at skulle bære fosteret i sin egen organisme og efterhånden nære dette nye legeme igennem sit eget kød og blod, igennem sin indtagne næring. Moderen må således til en vis grad spise og drikke for to eller flere, alt efter det antal fostre, der eventuelt samtidig er under tilblivelse i moderlivet.
Den interimistiske materialisation vil engang blive en slags »jomfrufødsel«, der kan hæve reinkarnationen op over den nuværende form for fysisk fødsel og død.
Med hensyn til den interemistiske materialisation kræves der kun [slut på side 84] sekunder der, hvor den ordinære materialisation kræver dage og måneder. Den førstnævnte sker derfor så at sige i lyntempo. Her skal der derfor en hel anden stofydelse til, en hel anden indsats og ydelse af mediet, som her er i moderens sted. Hvis ikke det væsentligste af stoffet ved dematerialisationen gik tilbage til mediet, ville det endog kunne betyde en mere eller mindre livsfarlig katastrofe for mediet. Vi kan ikke her komme nærmere ind på dette problem, men må henvise til kommende analyser i mit hovedværk »Livets Bog«. Dog skal vi her nævne, at en sådan materialisation i virkeligheden er en »fysisk fødsel«. Denne »fysiske fødsel« afviger fra den ordinære fysiske fødsel ved at være en slags »jomfrufødsel«. Denne »fødsel« i form af en interemistisk materialisation skyldes jo ikke nogen kønslig befrugtning eller forplantning. Den er ikke baseret på en forudgående kønslig parringsakt mellem et hankøns- og et hunkønsvæsen. Denne »jomfrufødsel« i form af »materialisation« er endnu en meget sjælden foreteelse og så at sige ukendt af almenheden. Men dette forandrer ikke den omstændighed, at den hist og her i lukkede kredse eller cirkler, ved et samarbejde mellem fysiske og psykiske væsener, er ved at blive udviklet til en sådan stabilitet og kapacitet, at den engang i fremtiden, når menneskene har nået et langt højere etisk stadium end deres nuværende, vil komme til at bære reinkarnationen og fritage menneskene fra den nu gældende grove og smertefyldte fødsels- og dødsproces. Menneskene vil da, i stedet for at blive »fødte« ud fra et moderliv, smertefrit blive »materialiserede«. Og deres »død« vil kun være en »dematerialisation«. Reinkarnationsprocessen vil da ikke mere være det uhyggelige dødsmysterium for almenheden, som den er i dag. I denne kommende guldalder for jordmenneskene er Kristi rige, som før ikke var af denne verden, nu blevet et rige på jorden, et »himmeriges rige« i den fysiske verden eller på det materielle plan. Væsenernes udødelighed er da en kendsgerning på samme fysiske plan. Men før menneskene kan komme ind under denne underfulde, ophøjede livsform, må næstekærligheden være komplet, thi den permanente eller varige form, som materialisationsprincippet da vil udgøre, er netop udelukkende betinget af næstekærligheden og de hermed forbundne ændringer i den jordmenneskelige psyke. Det er netop, fordi næstekærligheden mellem væsenerne ikke er fundamental, at materialisationerne i dag kun kan frembringes som akute eller som øjebliksforeteelser og ikke under nogen som helst varig eller blivende form. Den nuværende momentvise materialisation er jo ikke baseret på moral, men derimod på villie og koncentration.
**
MARTINUS:
Den sekundære og den primære opstandelse
Materialisationsprincippet og Jesu »Jomfrufødsel«
Nu vil man måske, grundet på det foranstående, fristes til at mene, at Jesus så alligevel godt kunne have været »jomfrufødt«, og at hans fysiske fremtræden blot var en kunstig opretholdt materialisation. Men herpå vil svaret være, at dette ligger totalt udenfor mulighedens grænse. Hans tilværelse fra fødslen, gennem barndommen og frem gennem ungdommen til hans korsfæstelse og død i manddommen foregik jo ganske på normal måde. Hvis denne periode af hans liv ikke var som beskrevet i bibelen, ville man aldrig nogensinde være blevet i stand til at påføre hans krop eller legeme nogen som helst form for lidelse eller korsfæstelse, idet han da med lethed før enhver katastrofe havde kunnet dematerialisere sit legeme for igen at materialisere det på tid og sted, hvor det var uden for fare. Desuden kræves det, at det »A-stof«, som er nødvendigt for en sådan fuldkommen, af villien underlagt permanent materialisation og dematerialisation kun eksisterer i væsener, der i udviklingen forlængst er ude over den dyriske eenpolede hankøns- og hunkønstilstand. Sådanne betingelser kan ikke erkendes at have været til stede ved Jesu fødsel. Jesu moder var ikke hævet over den eenpolede, ægteskabelige parringstilstand, idet hun levede i ægteskab sammen med Josef og med denne sin mand havde flere børn. Vi må derfor forstå, at Jesus var et ligeså fysisk væsen som ethvert andet af moderlivet født væsen og har ligeså nødvendigt haft en fysisk fader som en fysisk moder. Først efter hans såkaldte »opstandelse« var han ved de givne lejligheder på kunstig måde et materialiseret væsen, fremtrædende i et midlertidigt på interimistisk måde ved hjælp af de tilstedeværendes »A-stof« og hans egen »A-kraft« opretholdt fysisk legeme. Og ved hjælp af dematerialisation har hans oprindelige fysiske legeme kunnet fjernes fra graven og bringes til genmaterialisation et sted, hvor det kunne få lov til at opløse sig i den for dette legemes natur fastsatte normale opløsningsproces. Jesu tilsynekomst for sine venner og disciple efter sin død på Golgatha skete altså kun i form af den sekundære, interimistiske materialisationsform, som netop i dag er under udvikling hist og her i intime, lukkede kredse eller cirkler verden over.
Hvorfor materialisation er så sjældne, og kun forekommer i intime, lukkede kredse eller cirkler.
Når ovennævnte cirkler er så intime og lukkede, så fremmede meget vanskeligt får adgang til seancerne, skyldes det den omstændighed, at materialistisk indstillede skeptikere har tendens til, i misforstået nidkærhed efter at »afsløre bedraget«, at gribe i de materialiserede skikkelser eller ånder, hvilket kan være overordentlig farligt for mediet, da åndens materialisation netop består af mediets »A-stof« og øvrige psykiske materiale, som midlertidigt er udlånt til ånden. Hvis dette materiale bliver udsat for vold under materialisationen, ødelægger eller hindrer det ikke blot åndens koncentration og »A-kraft« i at komme til udfoldelse, hvorved materialisationen bliver umulig, men mediet kan også ved en sådan brutal indgriben komme alvorligt til skade. Sagen er nemlig den, at når der først er opstået en forbindelse og fuldkommen kontakt imellem åndens »A-kraft« og mediets »A-stof« kan materialisationen efterhånden blive af et sådant omfang, at den til en vis grad kan bevirke en begyndende dematerialisation af selve mediets fysiske legeme. Dettes celler begynder da at opløse sig i »A-stof« og bliver derved tilgængelig for åndens koncentration og »A-kraft« og opgår som materiale i den ny materialiserede skikkelse. Under en sådan seance er en del af mediets fysiske og psykiske legemes partikler altså placeret i den materialiserede skikkelse. At mediet derved kan svæve i den frygteligste livsfare, hvis ikke der er foranstaltet behørig beskyttelse under seancen imod uvidende menneskers brutale indgreb, er selvfølgeligt. Hvis det af mediet udlånte legemsmateriale kommer i uorden eller bliver iblandet fremmede kræfter under seancen, vil det ved tilbagematerialisationen til mediets legeme udvise en tilsvarende uorden. I samme grad som cellerne eller materialet her ikke befinder sig i sin normale struktur eller organisation, i samme grad vil mediets legeme de pågældende steder udvise beskadigelse. Materialisationsseancer er derfor ikke noget, man kan lege med som en behagelig underholdning. Det er en meget alvorlig proces, som absolut kun bør foregå i overværelse af virkeligt kyndige og forstående personer, der er indviede i alle faremomenter.
Jesus og den sekundære og den primære »opstandelse«.
Med hensyn til Jesu »opstandelse« påskemorgen med hans efterfølgende materialisationer eller tilsynekomster for disciplene, vil den som nævnt kun være at regne for en manifestationsart, som endnu kun er af meget interimistisk natur og først senere vil blive en fundamental almen hverdagsbegivenhed på jordens fysiske plan. Den udviste kun en evne eller egenskab, som mange gange både før og senere i sit princip er blevet udført af andre diskarnerede væsener, ja, endog af langt ringere moralsk kvalitet, end den Jesus repræsenterede. I verdensgenløserens mission spiller den derfor kun en sekundær rolle.
Derimod afslørede verdensgenløserens liv og væremåde en anden af et langt større format og udelukkende på kærlighed baseret »opstandelse fra de døde«. Denne »opstandelse« er ikke en midlertidig ved lånte materier og tankekoncentration opretholdt villiesakt, men udgør derimod en igennem en reinkarnationskæde af fysiske liv fremtrædende forvandlingsproces, der fra en mørk, primitiv, dyrisk tilværelse lader individet ved udvikling gradvis vågne op til at blive et højintellektuelt i kærlighed kulminerende væsen i »Guds billede«. Det er denne »opstandelse«, der er det primære mål for Guds villie med hensyn til det jordiske menneske. Kun denne »opstandelse« kan give individet den fulde oplevelse af dets identitet som tidens og rummets skaber og herre og dermed oplevelsen af at være »eet med Faderen«, være identisk med selve evigheden og uendeligheden. Det levende væsen eller gudesønnen får altså igennem denne »opstandelse«, en oplevelse, der langt overstråler den oplevelse eller »opstandelse«, der kun består i at vise sig i et interimistisk legeme, baseret på et øjebliks lån af andre menneskers fysisk-psykiske materier. Hvad ved en sådan interimistisk materialiseret ånd, hvis den ikke i forvejen har passeret den store »opstandelse« eller »den store fødsel«? – Er det ikke en kendsgerning, at dematerialiserede ånder i almindelighed ikke har kunnet fortælle noget, der særligt rakte op over det, man allerede på det fysiske plan vidste i forvejen? – Noget virkeligt svar på livsmysteriets løsning har man ikke fået ad denne vej. Dertil kommer også, at en interimistisk materialisation ikke således som det ordinære fysiske legeme kan opretholdes i kraft af legemets egen automatfunktion, hvorved ånden eller jeg'et har dagsbevidstheden helt fri til andet brug, men må opretholdes i kraft af en mere eller mindre anstrengende bevidst villiekoncentration. Når en ånd skal opretholde en stærk koncentration på et bestemt objekt, bliver det meget vanskeligt for denne, ja, for nogle måske endda helt umuligt, samtidig at skulle koncentrere sig om indviklede, intellektuelle emner. I samme grad som en ånd skal koncentrere sig om tankefelter uden for selve materialisationen, svækkes eller umuliggøres jo denne materialisation eller synliggørelse. At kristusmaterialisationerne blev så vellykkede, som tilfældet var, skyldes udelukkende den omstændighed, at han havde en meget overlegen og trænet koncentrationsevne i forbindelse med de usædvanlige betingelser for materialisation, som de tilstedeværende disciples og venners »A-stof« ydede ham, samtidig med at han forud var i besiddelse af »den store opstandelse«, der havde gjort alle åndelige spørgsmål dagligdags og ligetil for ham. Han behøvede i de givne materialisationsøjeblikke ikke her at anstrenge sin koncentrationsevne. Han havde derfor i større udstrækning, end det ellers er tilfældet, mere frigjort kraft og styrke til fordel for materialisationen.
Kristendommens fejlagtige opfattelse af den sekundære opstandelse på bekostning af opfattelsen af den primære opstandelse.
Den sekundære opstandelse, den endnu ufuldkomne materialisationsform, er i virkeligheden blevet det centrale punkt i den kristne verdensopfattelse og har dermed stillet »den store primære opstandelse« i skygge. Det er også betagelsen af den sekundære eller »den lille opstandelse«, der helt har overskygget eller tilsløret opfattelsen af reinkarnationen eller genfødslen fra liv til liv således, at man inden for kristendommen helt benægter denne og tror, at det levende væsen kun har eet fysisk jordliv. Denne tro har igen foranlediget en ny overtro angående retfærdiggørelsen af tilværelsens eller det daglige livs tilsyneladende uretfærdigheder, således at man heller ikke kan give noget som helst fyldestgørende intellektuelt eller logisk svar på de højst forskellige tilsyneladende uretfærdige skæbner, som de levende væsener er underkastet. Man søger at råde bod på alt dette ved hjælp af sakramenter og dåbshandlinger i forbindelse med troen på Guds formildelse til, grundet på Jesu korsfæstelse, at lade nåde gå for ret og tilgive væsenerne deres synder. Intet under, at verdensgenløseren kunne forudsige den »antikrist«, der måtte afføde »de sidste tider«s »dommedag« eller ragnarok, det religiøse og politiske kaos, den kulmination af det dræbende princip, menneskeheden i dag sukker og stønner under trods tusinder af præsters prædikener om næstekærlighed. Nej, væsenernes skæbne er ikke et spørgsmål om en vred gud, der skal formildes ved attentatet på verdensgenløseren, så han kan ynkes over menneskene og tilgive dem deres synder. Væsenernes skæbne er aldeles ikke et spørgsmål om »synd« og »tilgivelse«, men udelukkende et spørgsmål om »årsag« og »virkning«. Det er et spørgsmål om »viden« og »uvidenhed« i kosmisk kemi og teknik. Der, hvor væsenet ikke kender årsag og virkning, handler det i blinde. At handle i blinde, når man ikke kan se, kan ikke være at »synde«. Der vil derfor ikke kunne eksistere nogen »synd« at blive vred over. En guddom, der bliver vred, er ikke en gud, men en afgud. Det er et væsen, der selv er blindt. Det er et væsen, der hører hjemme hos alle de andre væsener, der går i blinde eller famler sig frem i mørket. Et menneske, der bliver vred, er ikke et »menneske«, men et væsen, der endnu ikke er »opstået fra de døde«. Det er et væsen, der gennem gravens skygge efterhånden vil bane sig vej fremad mod lyset, mod »den store opstandelse«, »den totale indvielse« eller »den store fødsel«.
»Den primære opstandelse« som det altoverskyggende mål for guddommens villie med hensyn til det jordiske menneske.
Den sekundære opstandelse eller Jesu »påskeopstandelse« er således ikke nok. Det er ikke den, der er den sande kristendoms kærne eller fundamentet for verdensgenløserens mission eller verdens frelse. Det var forkyndelsen og demonstrationen af det »himmeriges rige«, der skulle komme som noget inden i væsenerne. Det var ikke en okkult eller psykisk evne til at materialisere sig, men en evne til at leve i kontakt med universets love, en Evne til at være til glæde og velsignelse for helheden, evnen til at være – ikke en gene for andre menneskers eller levende væseners tilværelse – men derimod evnen til at være en inspirerende, livgivende og glædesbefordrende og dermed tjenende livskilde for alle levende væsener.
Igennem reinkarnationens princip at »fødes på ny af vand og ånd« og dermed have mulighed for at vokse op fra en primitiv, dyrisk og dræbende til en højintellektuel, kærlighedsdominerende livsform, som udgør »mennesket i Guds billede«, var indholdet eller kærnen i Jesu samtale med Nikodemus. Uden at »fødes påny af vand og ånd« kan ingen komme ind i »Guds rige«. Dette vil igen sige, at mennesket må fødes i en ny fysisk organisme, tjenlig for en bevidsthedsindstilling og opfattelse af livet og tilværelsen som en guddommelig alkærlighedsmanifestation. Denne nye fysiske organisme er således »den nye fødsel af vand«, ligesom den nye bevidsthedsindstilling er det samme som »den nye fødsel af ånd«. Det er denne nye fødsel, der udgjorde »den store opstandelse« eller åbenbaring i verdensgenløserens fremtræden på jorden. Det var ikke en »opstandelse«, han først opnåede efter sin korsfæstelse, men det var en »opståen fra de døde«, han allerede havde tilegnet sig i svundne liv forud for sin inkarnation på jorden. Og det er den samme »opstandelse«, der er bebudet alle mennesker under udtrykket »Kristi genkomst«. Denne »Kristi genkomst« er det samme som »væsenets tilegnelse af Jesu livsoplevelse og den hermed forbundne væren »eet med Faderen«. Det er denne kosmiske bevidsthedstilstand, der udgør det »himmeriges rige«, som det jordiske menneske må stille sig for øje som dets store fremtidsmål. Det er denne »Kristi genkomst«, vi kender fra »Livets Bog« som »den store fødsel«. Det er forberedelserne til denne store »opstandelse fra dyr til menneske«, alle jordmennesker nu igennem ragnarok eller dommedag er under udvikling hen imod. Og det er tilegnelsen af denne »opstandelse«, der som nævnt er det altoverskyggende mål for den guddommelige villie i dag med hensyn til det jordiske menneske. Denne »opstandelse« kan altså udelukkende kun tilegnes og eksistere som det totale resultat af den fuldkomne næstekærlighed og dermed være den eneste sande kristendom eller menneskehedens frelse.
(kopiert fra tidsskriftet 'kosmos')
Martinus Institut
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