What actually is the Original Sin ?... Jesus clarifies ❤️ The Great Gospel of John thru Jakob Lorber

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Concern for the Material is the Original Sin

THE GREAT GOSPEL OF JOHN – Volume 2, Chapters 224, 225 & 226
Revealed by Jesus Christ thru the inner Word to Jakob Lorber

The Lord explains…

Chapter 224 – About the Fall of the Spirits, the Fall of Adam, and the Original Sin

1. The Lord says: “The fall of the first-created spirits or the free and animated ideas of God within infinite space is the great separation of which Moses says: ‘And God separated the light from the darkness!’ How this is to be understood in its true and fully correct correspondence, I have already made abundantly clear to you; the consequence of which is the necessary material world which, in large and small parts, such as suns, earths and moons, together with everything within and upon them, is spread out within infinite space.

2. However, concerning Adam’s fall, this already has certainly more objectivity than the so-called ‘fall of the angels’, yet it is nonetheless correspondingly analogous to the fall of the angels. Only with Adam, a truly positive law emerges, whereas with the fall of the angels, no such commandment could yet be involved, because at that stage only a start had been made with the development of the beings to be liberated, and therefore no intelligence outside of God existed to whom any such positive law could be given.

3. That is why a necessary and imposed division took place during the so-called ‘fall of the spirits’, whereas the Adamic one, proceeding out of himself, was a voluntary one and therefore not enforced; an act of free will of the first carnal man, free in all spiritual spheres. On the whole, however, it nevertheless is a foreseen act out of God’s secret order, which, whilst not an absolute compulsion, is nonetheless a permitted one, under ‘thou shall’ or ‘thou shall not’, allotted to man’s free will on account of his stabilization, won through his own actions.

4. There is a difference between an infant that is as of yet unable to make use of its own feet and has to be carried from one place to another, and a healthy man who has been able to walk firmly for quite some time now.

5. Once someone can walk by himself, then surely he does not have to be carried to where he wants to go, like with an infant, instead one simply points him towards the most direct and unmistakeable route to the place. If the healthy and strong-legged man desires to go there, he shall certainly reach his destination safely. If, however, he knowingly deviates from the path, then he has only himself to blame if he reaches his destination much later and with more trouble and effort than was necessary.

6. This we see with Adam as well. Had he kept the positive commandment, then mankind, i.e. man’s perfect soul, would not have descended to the rigorous, heavy and frail physical body it inhabits, now beset with many frailties and shortcomings.

7. The disobedience towards the positive commandment had necessarily caused the first man to greatly deviate, and now he will reach his goal much later and with much more trouble.

8. But you are thinking to yourself: ‘How can the keeping or not keeping of a trivial and simple moral commandment have such a substantial effect on mankind’s nature as a whole? Even without his foolish indulgence, Adam would have remained the same carnal man that he remained even after eating the apple, and he would have had to eventually die as well, as all of mankind does!’

9. In one respect you are quite right, but in another you are wrong. The enjoyment of an apple, a salubrious and sweet fruit, is certainly not fatal, or all men eating apples would soon die. So, it is not the apple that’s the problem. But if its consumption is prohibited for a certain period of time, and only for the continued stabilization of the soul, and the soul, conscious of its free will, ignores and transgresses the command, then it causes, as it were, a certain fracture in its being, resembling an open wound which is difficult to ever completely heal, because even if the wound is reduced to a scar, the scarring then constricts a number of vessels to the extent of impeding future circulation of life-fluids to the soul, exerting a constant painful sensation.

10. Thereby the soul is then distracted from striving for development of the spirit within itself, and it busies itself with eliminating the scar. And behold, this scar is called ‘world’!

11. The soul certainly wishes to rid itself of this scar, because it is painful to the soul’s worldly concerns. However, the harder the soul tries, the coarser the scar becomes, producing more worldly cares in turn. In the end, the soul has nothing else to do but concern itself with the healing of the scar, i.e. removing the troubles it finds itself in, almost completely passing over into the scar, paying little attention to the spirit. And behold, this is the so-called ‘original sin’!

Chapter 225 – The Power of Hereditary Influence

1. (The Lord:) “It will be asked: ‘How can something like this be passed on?’ Oh, quite easily, especially within the organic structure of the soul. Whatever the soul has accepted, can stay with it for thousands of years, if it is not brought back to order by the spirit. Think of the archetype of a society! If I introduce you to a progenitor, you all shall soon see that a substantial resemblance has passed over to all his descendants. If the progenitor was a good and gentle man, and his wife was good as well, then, with few exceptions, the nation shall be better and more gentle than a people with a raging, haughty and domineering progenitor.

2. If even a feeble trait of a primordial progenitor is still physically and morally discernible in his descendants after a couple thousand years, then how much more is a character trait of the first man of the Earth present in all his descendants, in that his soul, in the beginning, was much more receptive and thus far more irritable than the later souls, in whom the father’s hereditary influence had been implanted at the moment of procreation, and that is why, naturally, it could not be wiped away or annihilated in any shape or form. Unfortunately, such a scar greatly disfigures the soul, and God has always done everything to make it possible for such a soul to rid itself of that scar forevermore; however, even until now not much success could be achieved, and now I have personally come to this Earth to extirpate this old and hideous scar.

3. And that is indeed what I shall do; but this shall be accomplished through the many wounds inflicted upon My flesh. At this stage, however, you cannot grasp this; but you will be able to grasp it when it comes to pass, and the Holy Spirit of all truth shall lead you to the knowledge of it.

4. But you have read about it in the book of Moses, where he speaks of Jehovah’s curse over the Earth, saying: ‘In the sweat of thy brow shalt thou henceforth prepare your bread.’ And closely following the curse over the Earth, it says: ‘Thorns and thistles thou shallt carry.’

5. Behold, if you were to take this statement materially, that is, if it were to earnestly apply in a physical manner, then you would be fully entitled to accuse God of a complete lack of wisdom! But since such a statement can only be comprehended spiritually, in relation to the soul, such a reproach falls by the wayside, and man can only blame himself if something within his very nature deteriorates, just as he can only blame himself if, on some land, the harvest turns out for the worse, because not everything pertaining to the weather depends upon God’s will, but also upon the will of man.

6. Once a soul has become fully conscious and achieves proper utilization of it’s rationality, to the extent that it recognizes God’s Order within itself, it then has to become active for continued stabilization to take place, of course in accordance with the perceived Divine Order within. If, in some aspect, it does not do so, or even does the contrary, then the soul is evidently bound to cause itself irreparable harm, from which it shall not be able to free itself on its own accord, since all its actions become more or less disorderly, with further restrictions of the soul as a consequence, such as: All kinds of blindness, foolishness, incomprehension, feeble perception, fear, lack of courage, sadness, frustration, annoyance, rage, anger, and ultimately, despair itself.

7. And behold, these are the ‘thorns’ and ‘thistles’ which the soil within the soul, that is, the atrophied intelligence attributes, shall cause to grow within it, akin to the parasitic growths upon otherwise healthy tree branches!

8. The ‘Curse of God’ however is nothing other than the soul’s realization of its own self-destruction in its attempt to go against God’s order, and as a consequence, having only itself to blame, it will henceforth have to perpare its bread in the sweat of its brow.

9. And the ‘sweat of its brow’ is the aforementioned scar of the soul, which the soul itself has incurred by having tasted the Mosaic apple, which it could have easily avoided.

Chapter 226 – Worldly Concerns and their severe Consequences for the Soul

1. (The Lord:) “Therefore I now say unto all of you, that you must cast off all unnecessary concerns from yourselves; for every worldly concern is a material shackle that binds the soul to matter by way of the old Adamitic scar! The more the soul binds itself to the matter of the flesh, the more the development of God’s Spirit within it must deteriorate. And the more the soul then fuses itself to the body through worldly concerns, the body being merely a judgment, a regrettable necessity, and therefore death itself, the more the soul loses consciousness and recognition of the eternal life within itself.

2. So, he who still harbours a great fear of the death of the body, is still tightly connected to the flesh, with only a feeble connection to the spirit; to love the life of this world too much is a sure sign of the soul’s lack of concern for the everlasting life of the spirit within itself, and the blame lies solely with the old scar that Adam has struck into his own flesh and, consequently, that of his descendants, incarnated souls.

3. And yet, every determined soul can rid itself of of this wicked scar, for God had already taken precautionary measures in Adam’s presence, and Adam was almost completely healed towards the end of his days. Enoch, on the other hand, was completely healed, which is why, like several other forefathers of the Earth, he was transformed in his flesh. However, since their descendants had nevertheless mixed with the children of uncured fathers, the old Adamitic curse remained, contributing with varying degrees of incidence to the torment of men.

4. This is also the origin of women’s painful childbirths, as well as the excruciating types of deaths that men experience. Because the natural soul, already wounded by the man’s seminal stream, stubbornly binds itself to the mother’s flesh, and must thereafter be forcfully born into the world, under much strain. However, children such as Isaac, and many others like him, have been born into the world without pain on the mother’s part.

5. Such is the case with dying as well. Individuals with strong ties to this earthly life, whose sole concern is the world, having already suffered much during this short sojourn, often grow sick in both soul and body, and great misery befalls them. Quite frequently they must contend with unbearable pain before their separation from the body, a pain that often lingers for lengthy periods of time, especially with souls that wallowed in physical comfort in the world. On the other hand, souls who, in the world, had come to the medicative conclusion that all the treasures of the world are of no use to them, have very little or no sickness at all to withstand, since they realized that, otherwise, they would have to sink into death together with the body. They freed themselves from Adam’s old scar as much as possible and, instead, found God’s ‘Atman’ within themselves, nurturing it with great care.

6. Once the life of the soul is tied to its spirit, then, in time, even its body will assume a spiritual nature and therefore become less sensitive to the impressions of the outer, material world. Every sickness usually arises from the severing of some tie to the world. In short, the body is stuffed to the brim with a thousand different needs by the soul that hungers for life. If, on account of climatic or a thousand other conditions, it cannot be satisfied, then one or the other tie must be severed, causing the body to soon grow sick and suffer exceedingly, and with it the soul, which is ultimately the bearer of the larger part of the pain.

7. If, however, the soul, and thereby its body, has become accustomed to as many privations as possible from the deathly realms of the world, then there shall ultimately not be many ties left between the dead goods of the world and the body, and there will not be much to find that can be painfully severed. If, with this, the cause for the many physical ailments is taken care of, then I Myself would like to see know where else these should enter the body and the sensible soul.

8. Such people indeed hardly feel any pain in their bodies, even if it is severely tortured from without by several means.

9. Behold the famous youths in the furnace! They sang joyfully and praised God. And even though, in time, their bodies were consumed by the wicked external force, they nonetheless suffered no pain, for they had long since rid themselves of all ties to the world, and they were one with their Divine Spirit. And thus, such a soul, thoroughly united with its spirit, having long relinquished all firm ties with the material world, and in their place only possessing a tender, spiritual bond, feels no pain at all when separating from its body. A blessed ecstasy pervades the soul, and, during its separation from the body, it is incapable of losing consciousness or the light of the its spiritual sight, and neither its sense of hearing, smelling, tasting, or even the most refined sense of touch, as now possessed by our angel Raphael.

10. But, as mentioned earlier, to achieve this, man must rid his body of the old, Adamitic sin, and this is impossible to do in any way other than the one I have shown you here: The soul must voluntarily put all worldly cares aside; there is no other way! Once these are cast off, the ancient, divine order returns, and man will once again dwell in God’s order. Behold, this is what is justifiably called ‘original sin’! In actuality, it is evidently the flesh which one may appropriately call the ‘original sin’; however, from a spiritual point of view, the manifold concerns for the flesh are Adam’s difficult to eradicate sin, present within all his descendants.

11. This scar of the soul cannot be completely eradicated by any means other than the one indicated by Me, and by yet another means which, however, shall only be revealed and given to mankind after the conclusion of My mission in this world, for the salvation of all souls. John the Baptist in the desert had already been a forerunner for this means.”