Audiobook in mp3 of the book of Johannes
Greber, 

COMMUNICATION WITH THE SPIRIT WORLD, 

ITS LAWS AND PURPOSE.

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ONE OF THE BEST BOOKS ON THIS THEME, IS THIS!!!
 
Personal Experiences of a Catholic Priest. 

by 
JOHANNES GREBER.


Fight for the truth until death, 
and God will fight for you! 
Sirach 4:28 

Translated from the German Second Edition. 


Copyright of German original, 1932  by 
JOHANNES GREBER. 




Introduction. 

These people scoff at anything they do not understand. 


Is there for mankind a life after death? Is there a Beyond? Is there a world 
of spirits, into which the spirits of human beings are received after leaving 
the body? And how shall we picture life in that other world? What fate is in 
store for us there? 

Or does everything come to an end within the cemetery walls? When 
we bury the body there, do we inter the spirit also, and is nothing left of 
man, of all his hopes and fears, of all his struggles and cares, of all his joys 
and sorrows, of all his good deeds and bad, but a skull or a handful of ashes? 

Again and again, these questions assail us. In the silent hours of 
serious illness they bear heavily upon the weary human heart. At every 
deathbed at which we stand, behind every coffin we follow, they tug at our 
soul. They arise from the mound above each grave, and are cut deeply into 
every tombstone. 

Who will solve for us the great puzzle of the Beyond? To whom shall 
we carry our doubts that we may learn the real truth? Shall we ask the 
various religions and their ministers? They teach us to believe in a hereafter 
and in the survival of the spirit of man, it is true, but they weaken the force 
of their own teachings by denying the living on of the spirits of animals. For 
if animals do not live on, for what particular reason should the human race? 
Mankind and animals have the same destiny. Both are conceived and born 
in the same way. Both experience pleasure and pain, right and wrong, and 
one dies as does the other. This is confirmed by the Bible in the words: 
“The fate of man and the fate of the animals is one and the same. As one 
dies, so does the other; the same breath is in them all. Man is no better than 
the animals. Both are bound for the same end; both sprang from the dust, 
and to the dust they both return. Who can tell if the life breath of man goes 
upward, while the life breath of an animal goes down into the earth?” 

Moreover, the various churches hold conflicting views on the most 
important questions of religion. We can, therefore, not look to them for a 
conclusive answer. Man, being fallible, is not a reliable guide in these 
matters. 



To reach the truth concerning these questions there is but one way: if 
there is a Beyond, peopled by a world of spirits, we can obtain conclusive 
proof only if those spirits themselves will visit and enlighten us, for they 
alone can tell us the truth about the great questions relating to an afterlife. 
As long as the gap between the spirit world and our own remains unbridged, 
we shall remain in the darkness of uncertainty and endure the pangs of 
gnawing doubt. 

But today, people laugh at those who merely mention the possibility of 
communication between spirits and the world of man; they laugh and 
ridicule, just as people have always ridiculed any views that conflicted with 
the popular beliefs of their time. 

When Galileo taught that the earth revolves and the sun stands still, 
his contemporaries regarded him as mentally disturbed. The Church looked 
upon him as a heretic and excommunicated him. He was thrown into prison, 
and was able to put an end to his sufferings and persecution only by 
retracting what he had proclaimed. 

When the first telephone was demonstrated at the Academy of 
Sciences in Paris, one of the most eminent professors of that institution 
called the whole thing a hoax, carried out by means of ventriloquy. 

The same thing happened to all proclaimers of a new truth. Their 
contemporaries ridiculed, disdained, insulted, burned or crucified them. 

So the world today laughs at those who seek to prove to mankind that 
there is a spirit world that is not barred to mankind, but with which we can 
communicate if we go about it in the right way and if we observe the 
necessary requirements. For there are laws governing the spirit world as 
immutable as any in force in the world of matter. 

The doctrine regarding communication between the spirit world and 
man has been given the name of “spiritism”. Today this word is in poor 
repute among the masses, although very few people really know what it 
means. “Spiritism” is regarded as a ludicrous fantasy of ill-balanced minds. 
People speak of “those spiritistic fools” with a sneer. — “These people 
scoff at anything they do not understand.” 

In this battle against spiritism, the churches are fighting in the front 
lines. This is indeed difficult to explain, for those self-same churches teach 
that they have received their religious truths through communication with 
the spirit world. Judaism and Christianity are based upon the testimony of 
the Old and the New Testaments and hence rest entirely upon spiritism, for 
of all spiritist works, the greatest is the Bible, the larger part of whose 

contents hinges upon messages sent hither from the Beyond. At every turn 
in the Scriptures we read of communication between the spirit world and our 
own. 

The churches are therefore in no position to deny the communication 
with the spirit world that is reported in the Bible, unless they are prepared to 
saw off the limb upon which they themselves are seated. They try to defend 
their battle against spiritism by asserting that attempts to communicate with 
the spirit world are forbidden by the Bible, citing the injunction: “You shall 
not question the dead.” 

Just what does the Bible mean by “questioning the dead”? When the 
Bible speaks of the “dead”, it does not mean those spirits that have become 
separated from the body by mortal death, but those who are spiritually dead. 
“Death”, according to the Scriptures, is the separation of the spirit from God. 
The “dead” are therefore those who have been separated from God because 
of their unbelief and defection. They are the spirits of darkness. The 
“kingdom of the dead” is the kingdom of Lucifer, the realm of the opponents 
of God, the realm of lies and disaster. 

According to the Scriptures there is a kingdom of the “dead” and a 
kingdom of the “living”. It is within our power to communicate with spirits 
in either of these kingdoms. We can seek counsel of the “spiritually dead” 

— in which case we would be consulting evil spirits, or, as the Bible terms 
it, “questioning the dead”. Or, we may turn to the “living” in the Beyond, 
which would be seeking counsel from the good spirit world, or, as the Bible 
puts it: “inquiring of God”. 
To seek counsel from the “dead”, that is, from the world of spirits 
separated from God, would be the greatest possible affront to God. It would 
be idolatry, which consists of communicating with evil spirits. 

The necromancers of old were generally recognized as being, 
knowingly and deliberately, in communication with the Powers of Darkness 

— the demons. Hence God's stringent command voiced in the Old 
Testament, to root out the necromancers from among the people. 
There is, therefore, only one clearly defined kind of communication 
with spirits that the Scriptures forbid, namely: communication with the evil 
spirits. On the other hand it is the duty of mankind to seek communion with 
God and with the good spirit world. “When someone tells you to consult 
‘necromancers’, ask them if a people should not rather consult their God. 
Why should they consult the dead on behalf of the living?” 
 




 

The invitation to “inquire of God” was enthusiastically accepted by 
the faithful of all ages. Among the Israelites it was a matter of daily 
occurrence. “Everyone who wanted to inquire of the Lord went out into the 
tabernacle of the congregation.” God gave his answer in an 
endless variety of ways. His spirit messengers were in constant touch with 
the faithful. We find references to them throughout the Old and New 
Testaments. 

If, therefore, we, as faithful servants of God, or, at least, as honest 
seekers after the truth, try to get into touch with the good spirit world, we 
are committing no sin, but rather obeying one of God's commandments. It is 
an important commandment, for only through contact with the good spirit 
world can we arrive at the truth. There is no other way. 

For this reason, nowhere in the entire Scriptures are the seekers after 
truth told to go for guidance to their fellowman, but always to God and His 
spirits. This holds true also for the New Testament. At the time of his 
departure from the earth, there were many things which Christ still wanted to 
tell his followers and which they did as yet not understand. These matters 
were to be more fully explained to them later, however not by any human 
agency, but through God’s spirits, which Christ would send them as 
messengers of the truth, whose actions would be discernible by the human 
senses. “You shall see God's spirits ascending and descending.” 

This ascent and descent of God’s messengers was witnessed by the 
early Christians at their gatherings, whence the exhortation of the Apostle 
Paul to all Christians: “Endeavor to communicate with the spirits.” 

It is fundamental for the religious life of mankind that the truth about 
the great questions of life and the Beyond be sought not of men or in their 
interpretations, but by direct communication with God's spirit realm, which 
is the source of all truth. So God teaches us in the Old Testament, and 
Christ in the New. So, also, we are taught by the Apostles, and these 
teachings were obeyed by God's people before the birth of Christ and by the 
Christians of the early centuries. 

As time went on, this fundamental doctrine was blotted out. Erring 
men usurped God's place and that of His spirit messengers as prophets of the 
truth. The preaching of the word of God became a “trade”, to use the 
Apostle Paul’s expression. Religion was imparted by human teachers, just 
like any worldly knowledge. And so it has remained down to the present 
day. 

  




 

The spiritual leaders of the people became absolute lords in all matters 
pertaining to religion, and in this way accumulated ever-increasing worldly 
power. Ever more numerous grew the man-made ordinances laid upon the 
shoulders of believers in the name of religion. The one-time liberty of God's 
children was converted into religious serfdom. Whoever rebelled and tried 
to live according to his own convictions was punished with death. The 
blood of millions flowed in the name of religion. 

The genuine texts of the New Testament disappeared and were 
succeeded by copies that differed in important points from their originals. 
Willful forgery was resorted to in order to lend the authority of the Bible to 
the man-made opinions and strictures that had been introduced in the course 
of time. It was a repetition of that state of things which God complained 
about so bitterly in the Old Testament through His prophets: “How can you 
say: We are wise; we are in possession of God’s law? Lo, the pen of the 
falsifying copyists has converted it into lie. The wise men must therefore be 
ashamed and dismayed. They have thrown away the word of the Lord. 
What wisdom do they possess then

Modern scientific research has disclosed the fact that these forgeries 
extended like a devastating plague to all of the ancient documents. The 
Bible, the Church Fathers, the writings of Jewish and pagan authors, all of 
them were altered, to support the false religious doctrines that were current 
at the time. 

This was all done out of sight of the common people, who accepted 
unquestioningly the so-called religious “truths” and interpretations presented 
to them by their spiritual leaders, and bequeathed them to their children and 
their children's children. And so it is to the present day. Religion is a legacy 
which all of us inherited from our parents and teachers, without stopping to 
use our own judgment as to its truth. Most people, it might be added, are not 
in a position to do so. For this reason, most of us who today are Christians 
would have been equally zealous followers of the Jewish or Mohammedan 
faith, if our parents had been Hebrews or Muslims. 

This was not so in the days when men were in communication with 
the good spirit world. Then they could ask: “What is truth?” – and they 
received an answer. It was for this reason that Paul exhorted the early 
Christians to seek counsel of God, if their views on any point differed from 
his own. “And if in any matter you are of a different opinion, God will 
make it clear to you.” 
So plain a reference to the only way to arrive at the truth as that given 
in the foregoing passage by the greatest Christian apostle would have been 





 

impossible a few centuries later. Whoever disbelieved the doctrines taught 
by the “Church”, or whoever tried to arrive at the truth by inquiring of God, 
after the custom of the old Israelites or the early Christians, fell under the 
ban of the church and not infrequently perished at the stake. It is true that 
the unorthodox are no longer consigned to the flames, because today the 
“Church” has lost the power to ignite them, but the ban remains, and it 
would fall upon the greatest of the early Church Fathers if they were alive 
today and taught those doctrines which in their time they preached to the 
Christian people. 

The path that led to God's spirit world has been blocked with rubble, 
and with it the road leading to the truth. Man-made opinions and rules have 
been used to erect religious structures in which mankind is invited to have a 
seat. Hundreds of creeds claim to be the dispensers of truth, one destroying 
what the other adores, one proclaiming as the unvarnished truth what the 
other condemns as abominable heresy. 

Mankind can be freed from these fetters of error only if God will 
again today send us His spirits as heralds of the truth, as He did in the earlier 
millenniums. 

It is not the “dead” or the “Kingdom of Darkness” or fallible men to 
whom we must turn, but to God. He is the same God today that He was 
then. He is no respecter of persons. He loves the people of today as dearly 
as He loved those of past ages. And as then He revealed himself to mankind 
through His messengers, so will He today. 

It is to be expected that the “churches” will do their utmost to obstruct 
this road to the truth. This they must, since they will be fighting for their 
very existence. They consider themselves the infallible disseminators of 
truth.. Every one of them has its pope, whether or not he wears a tiara. Any 
instruction through God's messengers would be looked upon as destructive 
competition that endangers the continued existence of the church, since it is 
to be feared that the truths revealed by God’s spirits will not be in agreement 
with the tenets held by the churches. 

Obviously, there can be only one truth. Either this is in the possession 
of one of the many creeds, in which case all other creeds are in error, or else 
the truth is not to be found in any of them. When all is said, these words 
from Goethe's Faust apply to all religions without exception: “In gaudy 
pictures there is little clarity, a wealth of error and a grain of truth.” 

For twenty-five years I was a Catholic priest. I believed that mine 
was the true religion; was it not, indeed, the faith of my parents, my teachers 
and my spiritual advisers? Even if the proofs of its veracity did not 

  




 

completely convince me, I had no reason for refusing to accept that which 
was accepted as true by all of my fellow Catholics. Furthermore, any 
voluntary doubt as to the truth of the tenets of my church would have been 
mortal sin according to its teachings. 

I knew nothing of the possibility of communicating with the spirit 
world. My acquaintance with “spiritism” was confined to reading about it in 
the daily papers. I regarded it as a swindle and as self-deception. 

Then came the day on which I took, involuntarily, my first step 
towards contact with the spirit world. I experienced things that moved me to 
the depths of my soul. 

Once this step had been taken, I could not, dared not stop. I was 
compelled to go on in my search for clarity. Cautiously I advanced, keeping 
in mind the words of the Apostle Paul: “Put to the test all spirit 
communication; hold fast only to that which is good.” It was only “that which is good” that I wanted. I was seeking the 
truth, ready to accept it, whatever the cost. I knew that God does not desert 
the sincere, unselfish seeker, and that, as Christ said, He will not give a stone 
to those who humbly ask for bread. 

I was also clearly aware of the serious consequences of my actions. I 
saw my position as an ordained minister, my entire material existence, my 
future here on earth destroyed, if I persisted. I knew that insults, persecution 
and suffering in immense abundance would be my lot. 

But the truth was more than worth it. 

I found the truth on the new road I had taken. It brought me inner 
freedom and happiness. The outward troubles that I suffered in consequence 
and that persist until today cannot disturb the inner peace that I have won. 

It is the purpose of this book to describe the path that brought me into 
communication with the spirit world and laid the truth open to me. The 
book has been written in a spirit of love for my fellowman, regardless of 
their creed or outlook on life. 

It is intended for all seekers after the truth, as a guide for all those who 
desire to communicate with the good spirit world in order to reach the truth 
and God by the shortest path. 

Guidebooks for those who travel about the earth are written by 
persons who have visited the places that they describe in the texts of their 

  




 

works. Such books are not written for people who expect to stay at home, 
but for those who want to get to know places hitherto unfamiliar to them. 

This book of mine is meant to be a guidebook of that sort. It is 
designed to direct the reader to that bridge on which the spirit messengers 
from the Beyond meet us. Whoever, in the light of what is herein set out, 
steps upon that spirit bridge will find every statement that appears in this 
book fully confirmed. 

I do not, therefore, expect any of my readers to accept at face value 
the statements contained in this book, without subjecting them to further 
proof. If they did, they would be basing their beliefs regarding the most 
important questions of life on the dictum of a fallible human being. This 
they must not do, for my assertion that the truths I have set down in my book 
derive not from me and my own thinking but from communication with the 
good spirit world in the Beyond could be deliberate misleading or self-
deception on my part. 

I, as a weak, fallible and sinful man, can claim no greater 
trustworthiness than any of my fellowmen. I therefore do not ask to be 
believed blindly. But one thing I do ask: That the truth that was revealed to 
me be verified by the same road by which I found it. This road has been 
accurately described by me so that no one may fail to find it. The educated 
and uneducated, the rich and poor alike, all can travel it. No preparation, no 
special training, is required. No tolls are collected. Only one thing is 
indispensable: the desire for the truth. Those who seek it must be ready to 
accept the truth the moment it is presented to them in a convincing way, and 
they must be willing to model their lives accordingly. This book is not 
written for those who will not accept these terms. For them, no way leads to 
the truth, for God manifests His truth only to those who are of good will. 

Those who do not have the desire for truth, who are not ready to 
explore the road that I am pointing out, thereby forfeit the right to pass 
judgment on my book. If, for instance, a chemist were to announce to the 
world that he had found a method of making gold by combining certain 
substances, and if he were to describe his process minutely, only those 
would be capable of expressing an intelligent opinion as to his claims who 
themselves had performed the experiments described by the chemist, and 
who had faithfully followed all of his directions. 

I am certain that this book contains the truth. “For I know whom I 
have believed.” 

I need not fear that those who follow the path indicated by me will 
find anything to conflict with what I found. Everyone who has heretofore 

  




 

followed my advice and has sought to enter into communication with the 
good spirit world has had experiences precisely like my own. 

Nevertheless, my book is sure to encounter many bitter opponents. 
Not so much among the great mass of the people as in those circles for 
which the acceptance of the truth would mean heavy material sacrifices, the 
clergy of the various religious denominations. The creed they have been 
preaching to their congregations has provided them with a livelihood. If, 
now, in consequence of a change in their way of seeing the truth, they are 
compelled to make alterations in the things they profess, they will cease to 
be clergy of their respective creeds and lose their daily bread, which their 
position has hitherto guaranteed them. To give up a life position and to go 
out into the uncertainties of the world poor and beset by enemies is one of 
the greatest sacrifices a person can make. Not many will make it. They 
would sooner do without the truth. 

It was for this reason that the Jewish priests waged so bitter a war on 
Christ and his doctrines. Their livelihood was in danger. They did not study 
Christ's teachings to enable them to say whether these were right or wrong, 
but unloosed their deadly hatred upon him whose words threatened to 
alienate the people from them and thus to undermine their influence with the 
masses. This is why he had to die. The curse of being the most relentless 
opponent of the truth, of those who sought it and of those who proclaimed it, 
rests to the present day on the priesthood of all religions. With fire and the 
sword, the priesthood has slain millions under the outward flag of battling 
against heresy, just as the Jewish priests in condemning Christ hid behind 
the accusation: “He has blasphemed God.” But the real reason, then as in 
later ages, was their fear of the total or partial loss of temporal influence, 
worldly honors, offices and revenues. Of course there have been and still 
are exceptions. Today perhaps more than before. But these latter-day 
Nicodemuses can no more prevent the spiritual leaders of today from 
passing the death sentence upon the truth than could the first Nicodemus. 

The clergy of today will therefore not only repudiate my book, but 
will refuse to test the veracity of the statements it contains in the way herein 
described. And yet, it is a path that everyone can take with a clear 
conscience. Or is it perhaps reprehensible for a clergyman or a layman to sit 
down, alone or in company with others, to worship God in the privacy of his 
home, turning to Him with song and prayer, and begging of Him the 
fulfillment of Christ's promise: “If you, then, being evil, know how to give 
good gifts unto your children, how much more shall your Heavenly Father 
give a holy spirit to them that ask Him?" 





 

Is it by any possibility a sin to study the truths of the Holy Scriptures 
at such a service, to discuss them with others and to pray for true insight? Is 
it a sin to join hands on such an occasion after the manner of the early 
Christians and with inner composure to concentrate one's thoughts on higher 
things, repenting of human mistakes, forgiving one another and beseeching 
God to help us and to send us the Spirit of Truth that Christ promised to his 
followers? Is there anyone who cannot do these things with a clear 
conscience? More than this I do not ask, for this road, and no other, was the 
one I traveled when I experienced what my book relates. No special 
privileges were extended to me; I received only that which any sincere 
searcher will receive. Indeed, many who follow my trail may receive far 
greater revelations than I did. 

The fact that the things we learn in this way seem so incredible is no 
reason for refusing to set out upon the path indicated, for God expressly 
promises to show us the unbelievable in the words: 

“Ask me, and I will answer you, and show you great and incredible 
things which you did not know." 

The Author. 

Easter, 1932. 




PART ONE. 


My First Step Toward Communication with 
the Spirit World.

So I thought about it, trying to understand, but it was 
too hard for me, until I entered into communication with 
the spirit world of God. 

It was late in the summer of 1923. At that time, I was the Catholic priest of 
a small rural community. In addition to my clerical duties, I was in charge 
of a charitable association, whose headquarters lay in a nearby city. I made 
two trips a week to the office of this association in order to attend to the 
charitable activities. 

It happened one day while I was at the office that a man came in and 
asked me: “What is your opinion of spiritism?” Before I could answer, he 
went on to tell me of his own experiences, relating that he was in the habit of 
attending a sort of divine service held once a week by a small group, the 
members of which would pray, read the Scriptures, and afterwards discuss 
the passages they had read. Among those who attended these gatherings was 
a young boy of about 16 or 17. He was from an unpretentious family, had 
only an average education, and was an apprentice in a private firm. At the 
séances this boy would frequently fall over forward as though dead, but 
would be immediately pushed back into an upright position in a series of 
jerks as though by an invisible force, after which he would sit with his eyes 
closed and impart wonderful teachings to his hearers. He would also answer 
the questions addressed to him, refusing to answer, however, all queries of a 
purely materialistic nature. At the conclusion of his teachings he would 
again fall forward and instantly regain full consciousness. Of what had 
happened and what he had spoken he had not the least recollection. The 
boy, said my informant, was healthy and bright and felt no discomfort, 
headache, or any similar symptoms as a result of these occurrences. 

The man ended his story with the words: “Now, I am anxious to hear 
from you what you think of it all. But before you express an opinion, please 
attend one of our meetings, so that you may see for yourself what goes on 
there. You will have the opportunity to address questions of your own to the 
boy.” 

I had been listening to him with the closest attention. What was I to 
say? I neither knew nor understood anything about so-called “spiritism”.. 
True, I had occasionally read accounts in the daily papers about the exposing 
of mediums and about similar spiritistic swindles, nothing at all favorable. 




But now I, a serious minded individual and a clergyman into the bargain, 
was being asked to enter upon this ground and to run the risk of making 
myself ridiculous. That was out of the question. I was, it is true, tempted by 
the idea of testing from a scientific point of view the phenomena that had 
been related to me, if this were possible when I was alone and in the privacy 
of my own study. But visit the homes of others and expose myself to gossip, 
that I did not want to do. 

I therefore told my visitor frankly that I had had no personal 
experience with “spiritism” and that I was in no position to express an 
opinion on the things he had witnessed. I said, furthermore, that I had grave 
doubts as to the propriety of my accepting his invitation to attend one of the 
meetings he had described, that I owed consideration to my cassock and 
could not run the risk of being branded openly as a “spiritist”, for my 
presence at these gatherings would undoubtedly soon become generally 
known. 

The man would not accept these reasons, but replied: “This is a most 
important matter, about which you, as a clergyman and a man holding a 
public position, should be informed. At any rate I consider it your duty to 
investigate the matter and, after having done so, carefully and impartially, to 
form an opinion. This will probably not be the only time you are asked 
about these matters in your life, for to whom should we laymen look for 
clarification but to our spiritual leaders, whom we trust to tell us the whole 
truth. This subject can no longer be disposed of by ignoring it. Right here 
in Germany the number of spiritist circles is growing daily. They can be 
found in almost every town of any size. I am well aware that the churches 
want to brush spiritism aside as a fraud or as the Devil’s work, but the issue 
will not be settled in that way. 

“If it is unpleasant consequences that you fear, you need not worry on 
that score. The public will not learn of your presence at our meetings, for 
the few participants are people of discretion and will avoid doing anything 
that might harm you. So you needn’t worry about agreeing to come!” 

“I could not deny the force of his arguments: he was right. If we 
clergymen who aspire to teach and guide the people refuse to make a 
personal investigation of the truth of such manifestations as he had 
described, who else is there to make it? Who could be more vitally 
interested in these matters than the clergy of all creeds? For if spiritism were 
to prove to be true, it would be of utmost significance for every religious 
community.

Consequently, after some hesitation, I agreed to go to the meeting that 
was to be held on the following Sunday evening. 

For the next few days my mind was constantly busy with the subject. 
At times I regretted having accepted the invitation, as the unpleasant 
consequences that my action might bring upon me loomed ever larger in my 
imagination, the more I thought about them. 

Anxiously I awaited the coming Sunday. 

After the conclusion of the afternoon Divine service, I went to the 
city, intending to take care of a few pressing matters at the office of the 
charitable organization before going to the meeting. In my coat pocket I 
carried a slip of paper on which I had jotted down the questions I intended to 
ask the boy that evening; being of a theological nature, they would require 
rather lengthy answers. I myself was unable to answer them and merely 
wanted to find out what explanation the boy would have to offer. 

On arriving at the office, I found a letter from the man who had 
invited me to the meeting. In it he said that the meeting would be held, not, 
as originally planned, at his home, but at that of another family whose 
address he gave. It had been so ordered. 

This unexpected change surprised me and aroused my suspicions. 
Was I being trifled with? The family to whose residence the meeting had 
been transferred I did not know even by name. Should I risk embarrassment 
among utter strangers? Perhaps, after all, the whole thing was a trap set for 
me. I made up my mind not to go. 

In order not to keep the gathering waiting for me in vain, I sent a 
messenger to the man with a note stating that I would not attend the meeting. 

It was not long before he appeared at the office in person, asking me 
to reconsider. He said that the change in the place of meeting had been no 
doing of his, but had been ordered from a source that must be obeyed, and 
that perhaps the reason for the change lay in the fact that the meeting would 
be less likely to attract attention at the other house than it would at his own. 
In the end, I went. 

It was half past seven when we arrived. I was cordially greeted by the 
family and could see that they were pleased at my coming. Since the 
meeting was not to begin until eight, I had ample opportunity to talk with the 
boy, who had also arrived beforehand. I asked him a number of questions to 
enable me to judge the extent of his learning, and found that in this respect 
he was no different from the average youth of his age. 

14 




 The séance began at eight o'clock. There very only a few of us, and I 
was surprised to find that the gathering was not to be held in the dark, as I 
had supposed was customary at séances, but that the room was left brightly 
lighted. 

The opening consisted of a short prayer offered with great reverence 
by one of those in attendance. In fact, all the participants appeared to be 
deeply in earnest and inwardly composed. 

No sooner had the prayer ended than the boy fell over forward with 
such a sudden jerk and loud exhalation of breath that I was startled. Had he 
not been supported by the arm of the chair in which he was seated, he would 
have fallen to the floor. After only a few seconds he was pushed upright in a 
series of jerks as though by an invisible hand, and remained sitting with his 
eyes closed. I could feel my heart beating faster in anticipation of what was 
about to happen. 

“Gruess Gott [God's greeting],” he began, and immediately turned to 
me with the question: “Why have you come here?” He used the familiar 
form “du”, which took me aback, as under ordinary circumstances the boy 
would never have dared to take this liberty. 

“I came in search of the truth,” I replied. “I heard of what takes place 
at these meetings and want to satisfy myself personally whether these things 
are true or false.” 

“Do you believe in God?” he went on and added, without waiting for 
an answer, “I know you do, but I want to ask you another question: Why do 
you believe in God?” 

This question was so unexpected that I scarcely knew what to say. I 
had a feeling, too, of being confused, and consequently answered so 
inadequately that I was myself thoroughly dissatisfied with my answer. 

“I had expected something better of you,” he responded calmly, a 
remark which hit me like a slap in the face. I had come with the idea of 
exposing a piece of charlatanism, but in the first minutes I had been put to 
shame. 

“The question that you have answered so unsatisfactorily we will 
return to later,” he said gently, “and now it is your turn to ask me questions. 
I will answer them as far as I am permitted. You have with you a written list 
of the questions you want to put to me. Take out the slip on which you 
wrote them!” 


The others looked at me with amazement, for no one had known of 
my list. My first question read: “Why is it that Christianity seems no longer 
to exert any influence upon the people of today?” 

Without a moment's reflection or hesitation he began his reply. 
Incidental questions put to him or objections raised by others of his hearers 
he answered with amazing simplicity and clarity. According to my 
shorthand notes his statement ran as follows: 

“The teachings of Christ in the documents that have come down to 
you are no longer complete nor are they in their original purity and clarity. 
In what is called the New Testament, a number of important sections have 
been omitted; indeed, entire chapters have been removed. What you have 
now are mutilated copies. Not knowing the originals, you are unable to 
determine what those mutilations are. Those who were guilty of these 
mutilations have been severely punished by God.” 

One of those present asked who it was that had thus mutilated the 
Holy Scriptures. 

“That does not concern you,” was the curt answer. “It is sufficient for 
you to know that it happened and that God has punished the culprits. What 
would it profit you to learn their names? You would only use the 
information to pass judgment upon them, and you know that you shall not 
judge your fellowmen. God judges. That is enough! 

“Even a letter written by the Apostle Paul to all the Christian 
congregations has been destroyed. In it he had carefully explained those 
passages in his earlier writings that had given rise to misunderstandings. But 
his explanations were not in accord with many erroneous doctrines that had 
subsequently crept into the Christian faith.” 

At this point I asked him when it was that the first views that conflict 
with the true teachings had found their way into the Christian religion, to 
which he replied: 

“To a small extent as early as the first century A.D. As you know, 
even during the lifetime of the apostles there were more than a few 
differences of opinion among the Christian congregations. Later, many 
erroneous human opinions and dogmas that do not agree with Christ's 
teachings were introduced. If you had the complete and unadulterated text 
of Christ's doctrines, many a load imposed by man in the name of religion 
and Christianity would be taken from your shoulders. Many a doctrine that 
you are expected to believe, even though it seems out of all reason, would be 
discarded because it would be recognized as being wrong, and you, as God's 

children, could again breathe freely. As it is, millions of people feel that 
much of what is being taught today as a part of the Christian faith cannot be 
true. From force of habit, they may conform outwardly, but there is no inner 
effect, for they lack true conviction. 

“There are many today who do not profess even outward adherence to 
Christianity. Instead of rejecting only those parts of it that are untrue, they 
discard altogether their belief in Christianity and in God, because they think 
that these things are all of one piece. And that is terrible. 

“But the time will come when the teachings of Christ will be restored 
to mankind in their full purity and truth. In what way this will happen, you 
need not know for the present. 

“Moreover, the originals of the documents of the New Testament, 
even where they have been preserved, have been altered in more than a few 
places. The copyists substituted words and whole phrases, left out a word 
here or inserted one there, thus altering the sense of the text to suit their 
purposes. In most cases they were trying to create passages in the Bible that 
would lend support to the religious views of their times, and to that end they 
falsified its text. They were not always conscious of the magnitude of their 
offense, but believed, rather, that they were serving the cause of religion. In 
this way the people were misled, and many of them feel in their hearts that 
they are not on the right path, even if they do not have the opportunity for 
clarification. The necessary consequence is that a religion so deprived of its 
roots can no longer exert any fruitful influence. Every doubting of the truth 
reduces its effect." 

“May I ask you,” I interposed with a feeling of apprehension, “to 
point out a place in the New Testament in which a word has been changed or 
omitted thus falsifying the sense of the text?” 

“While this is not the right moment,” he replied, “for me to go into the 
subject of these falsifications – I shall do that later when I come to explain 
the Bible as a whole – I will grant your request and name two places: one in 
which a word has been replaced by another, and one where a word has been 
omitted entirely. 

“You are familiar with the exclamation of the Apostle Thomas, as 
rendered by your modern Bible: ‘My Lord and my God!’ (John 20: 28) As 
a matter of fact, however, Thomas used the form of address always 
employed by the apostles toward Christ: ‘My Lord and Master!’ The word 
‘Master’ was later altered into ‘God’. Why this was done, I shall explain on 
a later occasion. 



“A phrase from which a word was omitted and thereby its whole 
meaning changed should be of great interest to you personally, since you are 
a Catholic priest and believe that you have the power, as such, to pardon 
sins. What passage in the New Testament do you cite to support the claim 
that such power was conferred upon priests?” 

I recited the following passage: “Whomever you forgive their sins, 
they are forgiven them.” 

He corrected me, quoting the 
passage verbatim: “If you forgive the sins of others, they will be forgiven 
them,” and went on: 

“The Greek word which you translate as ‘them’ also has the meaning 
of ‘selves’. Now, in the original text the word ‘your’ stood before the word 
‘selves’. What today is rendered as ‘them’ was actually ‘yourselves’. So in 
the original the passage reads: ‘If you forgive the sins of others, they are 
forgiven to yourselves.’ You can see how the sense of this passage has been 
distorted by the omission of the word ‘your’. Christ here said nothing but 
what he had said repeatedly elsewhere, namely: ‘You must in your hearts 
forgive your fellowmen the failings and sins which they have committed 
against you, so that you may obtain forgiveness from God for your own 
sins.’ ‘Forgive us our trespasses, as we forgive those who trespass against 
us’! Forgiveness is the hardest task in your lives, and it is for this reason 
that God gives you His special aid for the purpose. Christ, as you know, 
says in the same place: ‘Receive a holy spirit! If you forgive the sins of 
others, your sins shall be forgiven you. If, however, you retain them – that 
is, in your hearts – then your sins will be retained by God.’ Do you 
understand?” 

Greatly abashed and pensive, I answered with a quiet “Yes”, adding 
immediately: “So you think it is of no value for me, as a priest, to receive 
the confessions of others, seeing that I cannot grant them absolution? Are 
you saying that I should discontinue the practice entirely?” 

“That is not necessary,” he replied. “Since the Christians of your 
Church believe that they must confess to a priest in order that their sins may 
be forgiven them, you may continue to take their confessions, with a good 
conscience, as your office requires. It is not evil or forbidden by God to 
reveal one's sins to a fellowman. But do not think that you can forgive the 
sins of your confessants in God’s stead. Your duty is confined to removing 
sinful thoughts from their hearts through advice, admonition and words of 
comfort and encouragement, so that they may return home as better men and 
women, and give evidence of their change of heart by their conduct. 


Perfunctory confession and absolution is not only purposeless, but a 
desecration of the idea of a reconciliation with God. 

“These questions which you have raised have led me away from my 
subject, to which I shall now return. 

“Even though portions of Christ's teachings as contained in the copies 
of the old manuscripts that have come down to you have been purposely 
omitted or falsified to distort their meaning, enough of the true material still 
remains to enable people, by using it as a guide, to draw nearer to their God. 
Unfortunately, they cannot distinguish the true from the false. 

“The foundation of Christ's teachings is, in his own words: ‘Love God 
above all things and love your neighbor as you love yourselves.’ Whoever 
obeys this command, fulfills the whole of Christian law. All other truths are 
merely supplements to this fundamental truth and helpful guides to the 
observance of the law in the life of each individual. 

“And now I come to the last, but no less important reason why 
Christianity seems to have so little influence on the people of today. 

“They do not find in their spiritual leaders any great observance, in 
practice, of the teachings of Christianity or of what these leaders themselves 
preach. That is true of the clergy of all Christian creeds. There are 
exceptions, but these are comparatively rare. Where can you find clergymen 
who could stand beside Christ without blushing? How many are there who 
share suffering, poverty and want with their brothers and sisters, for is that 
not what the members of their congregations are? Do they serve them as 
Christ directs, or do they not, in fact, dominate and exploit them? Will they 
do anything for nothing? Are there not clergymen who even take payment 
for the prayers they offer? 

“As to the lives they lead, of that I shall say nothing now. It is a 
matter of which I should like to speak to you some day in private.” 

With these words he turned to me and continued: 

“You plan to visit your family tomorrow. There is no need of such 
haste. Stay another day and come back here tomorrow evening at half past 
seven. Then we two can talk in private. So tell this boy through whom I 
am speaking, as soon as he comes to himself again, to be here at that time.” 

In conclusion he offered a prayer in a language strange to me and, 
raising his hands in an attitude of benediction, uttered the words: 

“Blessed be you in the name of God! Gruess Gott!” 


After this salutation the boy again fell forward as he had at the 
beginning of the meeting, opened his eyes and gazed about in astonishment. 
He could not understand why the hour was so late.. Of what had occurred, 
he knew nothing. He said he felt as though he had slept long and restfully 
and that he felt refreshed and perfectly well. 

When I asked him to come back the next evening at 7:30, he declared 
that that was impossible. They had some urgent work to finish at his shop, 
he said, and he would most likely not get home before nine o'clock. His 
employer had already notified him of this. 

Nevertheless, I decided to postpone my trip and come back the next 
evening at the time that had been specified. 

As I walked back to my lodgings after the meeting I felt as though I 
had awakened from a heavy dream. The moon shed its silvery light on the 
rooftops and the stars shone peacefully in the clear night sky, but in me the 
fires of my thoughts blazed fiercely, and I knew that their flames were 
already licking at the beams on which the whole structure of my faith had 
heretofore rested. 

Which told the truth: the creed of which I was a priest, or the voice 
that had spoken through that boy? Or had he concocted it all out of his own 
head and staged a farce at our expense? 

Out of his own head? That boy? No, that was impossible. Rather 
would I accept any other explanation, however unlikely. I had, of course, 
here and there read about “clairvoyance”, “the subconscious” and 
“telepathy”, but none of these seemed to fit the case at hand. I therefore 
decided to carry my investigation further. I found the subject too important 
to ignore. For me, there was no turning back; I had to have total 
clarification. Perhaps the next meeting would carry me another step 
forward. 

 

The Decision. 


After a rather sleepless night I tried on the following day to relieve my 
tortured thoughts by strenuous application to work at the office of the 
charitable association. 

Shortly before half past seven that evening I was back at the 
apartment at which the previous evening's meeting had been held. To my 
great surprise, the boy was there before me. He told me that at four o'clock 
that afternoon his employer had come to him with the announcement that he 
had changed his mind, and that the work that he had intended to have 
finished in overtime that evening would be put off until the next morning. 

I was alone with the boy. As the clock struck half past seven he again 
fell forward as he had the day before into that state inexplicable to me, again 
greeted me with the salutation “Gruess Gott!”, took my hand and said: “I 
am glad that you have stayed, for I have much to tell you. First of all, 
however, I must finish the last point of which I was speaking yesterday. 
You remember that I told you we would speak of that when we were by 
ourselves.” 

He now drew a picture of the lives led by a great part of the clergy. I 
listened, shaken and painfully moved. 

Then, however, he said to me in the most kindly way: “Now talk to 
me openly and with complete confidence, for I know that since yesterday 
you have been in turmoil and that you feel lost.” 

In a voice trembling with inner emotion I answered: “You are right, 
my thoughts are in a whirl. I do not know what to think of it all. Please 
instruct me in everything, but above all tell me who you are, and how you 
are able to speak to me through this boy.” 

“You are right to ask me first who I am, for it is your duty to test the 
spirits that speak to you and to assure yourself that they were sent by God, 
since otherwise you might become the victim of evil spirits that would ruin 
you, body and soul, and that would not tell you the truth, but by lies would 
guide you to the path that leads over the edge of the precipice. – I swear to 
you before God that I am one of His good spirits, indeed one of His highest 
spirits, but my name keep to yourself.” 


He then told me his name. 

“I am the one who has brought you here. At God’s behest I desire to 
teach you so that you, in turn, may teach your fellowman.” 

All the while I hardly knew how I felt or what was happening to me. 

“I shall now begin,” he continued, “to instruct you in those things that 
are taking place here. You may think that what you see is something quite 
new and unheard of. It is as old as humanity. From the days of the first 
humans down to the present, the spirit world has communicated with 
mankind. That is true of both the good spirit world and the bad. You have, 
of course, read often enough in the ancient texts you call the Old Testament 
that God spoke to the people. God spoke to Adam, Cain, Abraham, Isaac 
and Jacob, to Moses and to many others. How do you think He did this? 
You know that God is a spirit and that spirits have no lips of flesh or vocal 
chords to allow them to speak after the manner of men. How, then, did God 
speak to these people?” 

“I cannot say,” was all the answer I could make. 

“And how do you explain the appearance of the three men before 
Abraham? He knew they were not human beings, but messengers sent by 
God. Still, he placed food before them and negotiated with them regarding 
the destruction of Sodom and Gomorrah. How do you account for that?” 

I had nothing to say in reply. All this I had read hundreds of times 
and even taught to the children in school, but as to how the communication 
of the spirits with man, as related in the Bible, was effected, I had neither 
heard anything nor given it a thought. 

Although he continued to examine me in these matters, there was not 
a single question that I succeeded in answering correctly. 

“As you know, you humans have various means of communicating 
with those who are at a distance from you. You write them letters, telephone 
or telegraph them, and lately you even make use of ether waves with the 
radio. Similarly, the world of spirits, which is separated from you by matter, 
has various ways of communicating with you by means perceptible to your 
senses. 

“But you people of today do not think about these things. All you do 
is read about them and let the matter rest there. 
“Take the grand story of Moses! There you find that the ‘angel of the 
Lord’ speaks to him from the burning bush; that God daily sends commands 
for Moses to follow; that the ‘angel of the Lord’ moves before the people in 

a pillar of cloud from which it speaks; that Moses asks God for guidance as 
often as he wishes, and that God always makes answer. 
“The people also could seek counsel of God. They went to the tent of 
meeting outside the camp, in which Joshua, the servant of Moses, was 
always required to be present and from which he was not allowed to depart. 
Now stop and think: why was it that young Joshua was commanded to 
remain within the tent constantly? Was there any connection between this 
and the appeals to God for counsel?” 

Like a flash of lightning the answer came to me and I quickly replied: 
“I suppose that Joshua was like this boy here. Just as you are making use of 
his body in order to speak to me, so in those days the spirit world spoke 
through Joshua.” 

“You are right,” he said. “But remember that when the Bible says: 
‘God spoke’, it was very rarely God Himself who spoke, because as a rule 
God speaks only through His spirit messengers. 

“And know, furthermore, that the spirit world does not always speak 
through a human being when it wishes to speak to mankind. There are many 
ways in which the spirits can make themselves understood by you. 

“Thus you find that God spoke through the ‘pillar of cloud’. In very 
many cases communication with spirits has been made possible by the gifts 
of ‘clairvoyance’ and ‘clairaudience’ that have been bestowed upon certain 
individuals. God’s speaking with Adam and Eve and with others later was 
effected by means of clairaudience. 

“There was still another channel the Israelites often used for 
consulting God, namely the breastplate worn on the robe of the High Priest 
and hence also called the ‘breastplate of judgment’. On a later occasion I 
shall describe to you in detail the proceedings followed when God was 
consulted through this channel. 

“It is not only in the Old Testament that you will find references to 
communication with the spirit world, but to the same extent in the New 
Testament. Each of the gospels and especially the Acts of the Apostles 
contain many accounts of revelations made by spirits. Christ himself 
solemnly promised all who would believe that he would send them God’s 
spirits. The phenomena witnessed during the Divine service of the early 
Christians, for which you of today can find no explanation, were nothing 
other than the coming and going of spirits. They spoke through one of the 
worshippers in a foreign tongue and through a second in the mother tongue 
of the congregation; they gave to a third the power of healing the sick and 

distributed other gifts, according to the fitness of those upon whom such 
gifts were bestowed to be tools of the spirit world. In those days these 
things were of daily occurrence and were looked upon as matters of course. 

“Do not think that communication with the spirits ceased after the 
early days of the Christian era, as many of the ‘churches’ ask you to believe. 
On the contrary, it should and it will continue always, for it is the only way 
in which you can learn the truth. 

“It is true that it rests with the people themselves whether or not they 
obtain communication with the spirits of God. Even in the days of the Old 
Testament there were times when this communication ceased almost 
entirely. Those were the times of estrangement from God. 

“Today also, the people, in spite of the many temples which they 
build, have to a great extent fallen away from God and under the power of 
evil. When the people of today inwardly again draw as close to God as was 
the case in many a period in the Old Testament and in the early part of the 
Christian era, all those things that seem so miraculous to you in the reports 
of those times will take place again. For it is the same God, then as now. 
He loves His creatures as dearly now as He loved them then, and before Him 
we are all equal. 

“These general teachings must suffice for today. The details 
concerning the communication between the spirits and mankind you will be 
taught in due course, if you are willing to receive instruction and to 
undertake the task that has been reserved for you. You are not compelled to 
do this. You are free to choose. You may accept what is being offered to 
you and testify to the truth, or you may decline it and continue on the road 
you have been travelling heretofore. If you are willing to accept, you will in 
all probability be called upon to make great worldly sacrifices. You will 
suffer persecution for the sake of the truth and of right. But you will find 
peace. If you reject this gift of God that I offer you, however, the 
responsibility is yours. It is for you to decide. 

“You are not asked to accept anything blindly. You are expected to 
test whether it is the truth or merely deception by the Evil One. You must 
not be satisfied with hearing of these things from me alone; you must, by 
your own observations, gather experiences in this field, independently of 
what you learn here. 

“So, in conclusion, I ask you to look about in your rural parish for 
persons who have had nothing to do with these matters. Hold weekly 
meetings with them at a convenient hour, offering prayer and explanation of 
the Scriptures, as did the early Christians. Then pay close attention to 
whatever happens. In this way you will be in a position to compare what 
you experience there with what you see and hear here. 

“Also, arrange things so that you can be here in this circle every 
Sunday evening at eight o’clock, so that I may continue with my teachings.” 

“I am quite ready,” I said, “to come here every Sunday whenever it is 
at all possible, but I cannot quite make up my mind to ask any of the simple 
peasants among my rural parishioners to attend meetings of this sort. In the 
little village where I live that would attract such great attention, the 
consequences of which one cannot foresee. Besides, I can think of no one 
whom I consider suitable for the purpose.” 

“If you will make up your mind to act, the rest will be taken care of,” 
he replied to my objection. “You are not being forced into this. The 
decision rests entirely with you. But I would advise you to accept. And now 
I must conclude.” 

Raising his hands in a gesture of benediction as he had on the day 
before, he spoke the words: “May God protect you. May He give you 
strength to carry out His will. Amen. Gruess Gott!” 

Again the boy sank over forward and after a few moments came to 
himself, quite unaware of what had taken place. 

All explanations on any natural grounds that occurred to me I was 
forced to reject as inadequate. They did not account for even a small 
fraction of what I had witnessed. 

What captivated me most of all and, I might say, irresistibly was the 
calm clarity and the convincing logic of that which I had heard here for the 
first time in my life. Only the truth could exert so great an influence, an 
influence from which I had not the power to withdraw, even had I been so 
inclined. 

So much of the Bible that had heretofore been obscure to me I now 
understood quite clearly. 

What was more, I was just at the beginning. I had been offered 
thorough instruction in everything connected with the subject, and had only 
to accept the offer. Furthermore, I was not to be satisfied with what I had 
heard or would hear here, but was urged to draw upon another, independent 
source, so that there could be no mistake. I had been advised to sit down 
with unsophisticated, inexperienced country people, who had not the 
remotest idea of “spiritism”, to worship after the manner of the early 
Christians, far from all outside influence, in my own parish. 



Should I take the risk? What would people say? I felt the fear of my 
fellowman’s opinion rising within me. Would not my own parishioners 
consider me mentally unsound if I were to undertake anything of that kind? 
And if my ecclesiastic superiors heard of it, would I not lose my position? 

A desperate struggle raged within me. Which alternative should I 
choose? For I knew that decide I must, now or never. At no time in my life 
have I prayed more fervently to God than I did then. In the end, I resolved 
to follow the directions I had received, even if it meant the greatest personal 
sacrifices, including the loss of my position and my means of support. 

This, then, was my decision. No sooner had I taken it than I became 
inwardly completely calm and able to confront the future with the utmost 
confidence. 


The Corroboration of the Truth. 

You, however, are among those who have received the 
spiritual anointment of truth from the Holy One and are 
therefore initiated into the whole truth. ( I John 2: 20) 

I had decided, regardless of the consequences, to select a few individuals in 
my own parish and to arrange for meetings with them, like those I had 
attended in the neighboring town. As yet I had no idea as to whom to select, 
for I had been told that everything would be taken care of as soon as I was 
prepared to act. And so it turned out. I had no need of seeking the people; 
they were brought to me by a strange chain of circumstances, without any 
effort on my part. 

There was in my parish an invalid woman who was partly paralyzed, 
and on whom I used to call several times a week. A sister of hers was 
married to a man in my parish; she had four children, from 20 to 28 years of 
age: three sons and a daughter. 

One evening as I sat talking with the invalid, one of her sister’s sons 
came in and asked whether his mother was at the house. He was told that 
she had been there but had left to attend to some errands and would be back 
soon, whereupon the boy sat down to wait for her. Shortly afterwards his 
mother arrived, and a few moments later her other two sons, who had come 
to fetch their brother. They had arranged with some of their companions to 
meet that evening at the home of a certain family. After another short 
interval the daughter appeared; she was a nurse, and had come to ask me 
whether one of the sick people of the parish would have to be watched 
during the night. That made seven of us who were present. 

Suddenly one of the sons began to speak of the sermon that I had 
delivered on the previous Sunday, in which I had cited a passage from the 
Bible with which they were entirely unfamiliar. I explained that particular 
passage of the Holy Writ to my hearers, who listened to me with the greatest 
attention. When I had finished, one of the sons remarked that he wished he 
could more often have a chance to have various parts of the Scriptures 
explained to him. 

I told him that I would be glad to meet with them all at the home of 
his invalid aunt and to answer any questions they might lay before me, for in 
a like manner the early Christians had assembled at each other’s homes to 
discuss matters of religion. All of those present eagerly welcomed my 


suggestion, and we immediately fixed upon the evenings on which we were 
to meet. 

The first few of our evening meetings took place without any unusual 
incident. We always opened them with a prayer, after which, holding hands, 
we sat for a few minutes in silence, concentrating our thoughts. There 
followed a reading from the Holy Scriptures, interpretation and discussion of 
the contents, and any questions asked by those present would be answered. 
We would also deliberate about how best to help the needy of our immediate 
neighborhood and its surroundings. 

I was much impressed with how seriously especially the three brothers 
took the matter, and not only I, but their mother also, observed something 
peculiar: the faces of all three of them were assuming a much finer and 
nobler expression. Even strangers remarked upon it. Furthermore, one of 
them confided to me that something inexplicable was taking place within 
him. When he was at work out in the field, an inner voice constantly 
exhorted him to praise God and to give Him thanks. Such thoughts had 
never come to him before. And now, whenever, quick-tempered as he was, 
he gave way to a fit of rage, it would weigh so heavily upon his soul that he 
would feel compelled to stop his work until he had asked God to forgive his 
offense. Only then could he happily resume his work. Previously he would 
offend in this way dozens of times a day without experiencing any 
compunction. 

It was the same thing I, too, had experienced since the day I had 
attended that first meeting in the neighboring city. Offenses and careless 
behavior, to which I had never paid any mind, now burned like fire in my 
soul. 

It happened, at our fourth meeting, that I had been interpreting a 
certain passage in the Bible, my interpretation being the same as that given 
today by all Christian authorities on the Scriptures, for at the time I knew of 
no other. I had not yet completed what I was engaged in saying, when one 
of the boys became inexplicably excited, looking at me with a strange gleam 
in his eyes. I could see that he was struggling hard against some inward 
emotion. Suddenly he turned to me, trembling in his whole body, and said: 

“I cannot help myself. I must tell you that your interpretation is 
incorrect. I am being compelled to give the correct interpretation.” 

With that, he uttered the sentences that had been inspired in him for 
the interpretation of this passage of the Bible. What he said was so clear and 
convincing that neither I nor any of the others could have any doubts of its 
correctness. 

28 



We had not yet recovered from our amazement, when the same boy 
exclaimed: “I must write.” 

“Why, what are you going to write?” I asked him. 

“That I do not know, but I am being compelled by an irresistible 
power. Give me a pencil and paper.” 

We gave him both, and immediately he began to write rapidly, 
continuing until he had covered a sheet of folio size. One letter was joined 
to the next, so that there were no spaces between words or sentences. At the 
bottom appeared the word “Celsior.” 

The document contained a teaching of great value to us. 

The boy asked me the meaning of the word “Celsior”, and I told him it 
was a Latin one, signifying “The Higher One” or “A Higher One.” 

I now asked him what his sensations had been during his recent 
experience. He answered that he could not find the right words to describe 
them; that he had been under the influence of a power so great that he could 
not resist it, although he had done his utmost to strive against the impulse to 
tell me that my interpretation of the Bible was wrong, for he had, of course, 
been convinced that my explanation was correct. But in the end he had been 
compelled, first to speak and then to write. He had felt as though his own 
thoughts had been crowded out and replaced by others. He had known that 
he was writing, and had been aware of the contents of each sentence, but 
only while uttering or writing that particular one. As soon as one sentence 
was completed, he had lost all recollection of it, his mind being fully taken 
up with the next, and he had been compelled to utter or to write it in the 
exact words in which he had received it. He had been unable to pay any 
attention to the letters, the spelling or the punctuation while writing. After 
concluding his interpretation of the Biblical passage mentioned and his 
writing, he had completely forgotten what he had said and written, so that he 
was quite unable to repeat a word of either. 

We were still discussing the occurrence, when one of his brothers 
announced that he could no longer attend our meetings because he found 
that he could not keep his head still and that it was continually being turned 
from side to side against his will. He had done his best to control this 
tendency, but without success. 

I, too, had noticed this motion of his head, and so had his mother, who 
looked at me questioningly and in alarm. I reassured her and the young man 
by telling them that they need not fear, for what we were doing could not 
possibly be wrong. It was true, I added, that we did not understand 

everything that was happening here, but that it would undoubtedly soon be 
made clear to us. Similar phenomena had occurred at the gatherings of the 
first Christians, a statement which I confirmed by reading aloud the 14th 
chapter of the First Epistle to the Corinthians, which I explained as best I 
could at that time. 

What had taken place on that evening was as new to me as it was to 
the rest. At the meetings in the city I had witnessed the manifestation of a 
spirit through a wholly unconscious person.. The fact that spirits could use 
human beings in the full possession of their faculties as instruments, and 
especially, that they could cause these to speak and to write, was quite 
outside of my previous experience. I was completely at a loss to understand 
what was taking place in the boy whose head was being moved to and fro. 

I was therefore very glad to have the opportunity of asking for an 
explanation of these matters on the occasion of my next attendance at the 
Sunday séance in town. There I was told: 

“Do not worry if every point is not completely clear at the outset. The 
subject is still quite new to you, and there are many points for which you do 
not yet have the correct concepts. But little by little you will come to 
understand them all. It is similar with your human inventions and 
discoveries: at first a newly discovered fact is considered impossible and its 
discoverer mentally abnormal. Years later the same discovery is universally 
recognized and regarded as obvious. How many people a hundred years ago 
could have conceived of your modern airplanes, your telegraph, your 
telephone, let alone your radio? Had anyone then predicted that the time 
would come when people could fly through the air, speak with distant places 
and listen, in their own homes, to a concert being given hundreds of miles 
away, he would not have been taken seriously. And it is precisely the 
scientists who would have scoffed the most at any such possibilities. 

“You have been told, and are seeing for yourself, that the spirit world 
can communicate with mankind, as soon as the necessary conditions have 
been fulfilled. Most people do not believe this and consider it impossible, 
just as formerly people did not believe in the possibility of much of what is 
reality today. 

“So, too, your scholars now refuse to accept that the spirit world is 
able to enter into your lives in a manner perceptible to your senses. And yet, 
even in your own day there are thousands of occurrences those very scholars 
can verify as indisputable facts, and, what is more, as facts that can be 
attributed only to intervention by the spirit world. But your scholars seek 
other causes for these occurrences, and ask you to accept the most senseless 

and incredible explanations to account for these facts in a “human” way, so 
that they need not acknowledge the existence of a spirit world and a Beyond. 
Some of them take this position because they deny a life after death; others, 
because they lack the courage as scientists to speak up for the intervention of 
spirits, although inwardly they are convinced that it exists. They are afraid 
that their professional reputations might suffer in consequence. 

“But the time is coming when your sciences, too, will be forced to 
admit that the spirit world, both the good and the bad, intervenes visibly and 
perceptibly in your lives and your fortunes, and does so in a great variety of 
ways. 

“You must not be surprised, therefore, if you are today considered as 
not quite normal when you declare that you have spoken with a spirit. 

“I am, however, amazed at the fact that your various religious 
denominations refuse to admit the possibility of the intervention of the spirit 
world and of its communication with mankind today, or why, if they do 
admit it, they contend that it can be only the evil spirit world that manifests 
itself today. 

“Such a position is utterly untenable, for if it is impossible for spirits 
to reach you today, it was equally impossible in the past, and all Biblical 
accounts of communication with spirits must be relegated to the realm of 
myth. If, on the other hand, it is only evil spirits that can make their 
presence known to you today, then the same was true formerly. This would 
mean that all religions based on either the Old or the New Testament would 
collapse like a house of cards, for they certainly claim to have received their 
religious truths and laws through spirits. If, then, it was good spirits that 
visited mankind in the past, there is no reason for doubting that they are able 
to do so today as well, for it is the same God Who sent the spirits then, and 
Who sends them today. Just as He tried then to guide mankind onto the 
right path, so He does today. Or do you think that you are no longer in need 
of teaching and guidance from God’s spirits? Do you perhaps think you are 
better and wiser than the people of old, and that you possess the whole truth? 

“What you experienced in your parish is a confirmation of what you 
are learning from me. You will witness much more. Have no fear for the 
boy who cannot keep his head still; we are working on him and you will see 
with your own eyes how the different ‘mediums’ are developed. 

“The word ‘medium’ means ‘instrument’. Mediums are therefore 
human beings used by the spirit world as instruments, to enable it to 
communicate with mankind. Animals may also be employed for the 
purpose, but we shall not speak of these for the moment. 

31 


“If human beings are to serve the spirit world as instruments, they 
require development, which is accomplished by the spirit world and takes 
more or less time, depending on the individual, but more particularly on the 
purpose for which the medium is to be employed. 

“When the time comes, I shall instruct you thoroughly as to the 
different kinds of mediums and the details of their development. Today, I 
shall tell you only enough about it to enable you to understand what will 
happen at the next meetings in your parish. 

“You have there at present two kinds of mediums undergoing 
development at the hands of the spirit world. One is a so-called 
‘inspirational medium’. A spirit instills certain thoughts in him with such 
force that the medium’s own thoughts are completely expelled from him, 
leaving him completely under that spirit’s power. The medium not only 
receives the thoughts from the spirit, but is compelled to speak them or to 
write them down, all the while retaining full consciousness. Your 
‘inspirational medium’ requires further development to perfect his 
receptiveness to messages from the spirit world. It is still necessary to 
remove from him much that now obstructs the process. What that is you 
cannot understand now, but it will become clear to you later. 

“The other medium, who is not yet active, is in the first stage of 
development. I mean the boy who could not keep his head still at your last 
meeting and who was frightened by this. He will become a ‘speaking 
medium’; his own spirit will be driven out of his body, and another spirit 
will occupy it and speak through it. This state is called a ‘trance’. There are 
various gradations of trance, depending on whether the medium’s own spirit 
is completely or only partly separated from the body. 

“The way in which this separation is accomplished is something that 
you will find difficult to understand, but it will be explained to you in detail 
on a later occasion. 

“The development of a ‘full trance’ or ‘deep trance’ medium is not a 
pleasant sight, but it is necessary and proceeds according to eternal laws. 

“In order that the medium’s mother may not be unnecessarily 
frightened by what takes place, it will be best for her to stay away from the 
meetings for the time being. 

“The development of mediums is an important and sacred matter, and 
you must, therefore, at your sittings, pray a lot for the mediums, asking God 
for help and strength, so that everything may be done according to His will 

and the mediums may become useful tools for the good and remain faithful 
to God. 

“What I have told you today was necessary so that you may have 
some understanding of what goes on during the development of your 
mediums, and so that you may not feel alarmed over the things which you 
may see happening with them.” 

Everything that I had been told about the training of the two mediums 
in my parish came true to the letter. The boy who had been described as an 
‘inspirational medium’ progressed rapidly. He was inspired with detailed 
teachings concerning the most important truths and committed them to 
writing. They contained things entirely new to me and were, to a large 
extent, quite contrary to what the boy had hitherto believed and what I 
myself had proclaimed in my sermons as the truth. There was thus no 
possibility of trying to explain the phenomena with the workings of the 
subconscious or with thought transmission, as people so often do. Thought 
transmission was utterly out of the question, because everything the 
inspirational medium set down from this point on was committed to writing 
not at our meetings but at his own home and without anyone else being 
present. 

The boy would not sit down to write of his own accord, but would on 
each occasion be obliged to do so by that same irresistible force that had 
taken possession of him for the first time at the meeting I have described. 
Even the precise moment would be determined by that force. Once he was 
awakened very early in the morning, long before the usual time of rising, 
and was summoned to get up and write. He did not obey the summons, 
thinking the hour too early to get up, when suddenly he felt himself pulled 
forcibly out of bed and laid upon the floor. Thoroughly frightened, he 
sprang to his feet and sat down to write. He wrote remarkable observations 
on “Redemption”, which do not agree in a single point with what he, as a 
Catholic, had been taught on the subject, and which do not resemble, even 
remotely, anything that can be found elsewhere. In a like manner he, an 
uneducated country lad, wrote a treatise on the “Holy Writ”, which contains 
truths that are entirely new. Not only the content but also the phrasing of 
these writings are such that the boy could never have created them out of his 
own head. He wrote treatises in prose on the following subjects: “The 
Spiritualization of the Soul”, “God’s Mercy”, “What has your Redeemer 
done for you?”, “Spring, Summer, Fall and Winter”, “The Harvest”, “The 
Night”, “Beseech ye the Lord”, “The Holy Writ”, “A Child’s Love”, and 
“The Death of a Mortal”. 

Just as the sole subject of all of his prose writings was God’s truths, so 
too were his poems: “The Heroes’ Call”, “The Language of Creation”, “Hail 
and Hosanna”, “In the Pathways of God”, “God’s Shepherd and His Flock”, 
“The Stronger One”, and “Thus Works Thy Creator”. 

The development of his brother as a ‘speaking medium’ took more 
time, and the appearance of his physical condition on these occasions was 
often alarming. I was therefore glad that I had been warned of this 
beforehand, since otherwise I might not have had the courage to persist to 
the end. As for the boys’ mother, I had asked her to stay away from the 
meetings for the time being. 

After his development had been completed, he would pass into the so-
called trance state in the same way as I had first observed in the case of the 
speaking medium in the city. The spirit being that first spoke through him 
arrived with the greeting: “Gott mit uns!” (God be with us), swearing that it 
was one of God’s good spirits and making known its name. 

Through this spirit I received a wealth of instruction and teachings, all 
of which was in harmony with what I had learned from the inspirational 
medium of my own parish and, especially, from the medium in the city. 

In this connection there were two things that struck me: in the first 
place I could detect a difference in rank between the spirit speaking through 
the medium in my parish and the spirit employing the medium in the city, 
for several times, when I asked some very important question of the former 
spirit, he would refuse to answer, with the remark: “I am not authorized to 
reply to that question. Ask ‘him’!” 

With “him” he was referring to the spirit that spoke through the 
medium in the city. Whenever he uttered the word “him” in reference to that 
spirit, the medium bowed low. The first time he referred me to that spirit, I 
asked the spirit before me whether he knew the other one. 

“I know him,” was the reply, again uttered with a deep bow. 

At first I could not quite understand why the spirit speaking through 
the farmer boy should not be permitted to answer questions as freely as the 
one for which the boy in the city acted as a medium, and one day I asked the 
latter spirit for the reason. He informed me that the customs of the spirit 
world were similar to those on earth insofar as when a messenger is sent on a 
definite errand, he is expected to deliver only the message entrusted to him 
and nothing else. Thus, being himself duly authorized by God, he had the 
right to answer any questions of mine if he considered such answers 
necessary or useful, but the spirit speaking through the boy in my parish, he 

added, was allowed no such latitude, and was in duty bound to refer me to 
his superior with respect to any questions that, in his subordinate capacity, 
he was not permitted to answer himself. 

The other difference that I noticed was that it was always one and the 
same spirit that spoke through the boy in the city, whereas several different 
spirits spoke through the speaking medium of my parish, although the 
highest of these remained the leader. It always came to us with the greeting 
“Gott mit uns!” and was recognizable by its gentle voice and its manner of 
speech. It was also always the first one to speak at the meetings held in my 
parish. 

One day I asked it how it happened that only one spirit would speak 
through the medium in the city, whereas the medium it employed served 
several other spirits as well. The answer was as follows: “A definite task 
has been allotted to the other spirit, and for this purpose the medium in the 
city has been appointed to its exclusive use. For this reason no other spirit 
beings may enter that medium. On the other hand, the medium through 
whom I speak, although developed for my use, may, by God’s will, be 
employed by other spirits, good and bad, high and low, as well. In this way 
you are to be allowed to become familiar with the different kinds of spirits 
and to learn from their speech and actions about their state in the Beyond. 
Above all, you will learn something of the path that low spirits must follow 
in order to attain perfection. It is most important that you should gather such 
personal knowledge of the spirit world by means of its manifestations 
through mediums, for thus you will learn far more of the subject than you 
could by any amount of oral instruction. However, any spirits that may 
manifest themselves through the medium here will not come and go as they 
please.. They are subject to a controlling spirit appointed to determine 
which spirits may enter into the medium and how long they may remain 
there. Such a control exists in the case of all mediums who serve as 
instruments for the good, and the same is true of all séances at which 
communication is held with spirits after the manner willed by God. In the 
absence of such control, nothing truly good or beautiful can be 
accomplished, because the good and high spirits do not appear. They come 
only to those places in which everything is done as directed by God, and in 
which one of His Spirits keeps order. At most of the spiritistic gatherings of 
today this control is lacking, and as a result they become the playgrounds of 
the lower spirit world. 

“During the early stages I shall tell you beforehand what spirits shall 
enter the medium and how you are to conduct yourself toward them. Later 

you will be able to distinguish among them yourself, and will know what to 
do in each individual case.” 

That is precisely what happened. 

A great number of spirits made use of the “speaking medium” of my 
parish. Among them were high spirits, which entered lauding and praising 
God, taught us matters of great importance, and departed after bestowing 
God’s blessing on us. 

There were also spirits undergoing great suffering, which often 
implored our help in heart-rending words, beseeching us to pray with them. 
At times they spoke in some foreign language and, finding that we could not 
understand them, turned away disconsolate. 

Furthermore, there were low spirits, which cursed themselves and 
their fate, reviling us and scoffing at everything high and sacred in the most 
unmeasured terms. When we urged them to join us in prayer to God, they 
refused with expressions of scorn or hate. If we insisted that they utter the 
name of God, they immediately departed out of the medium. 

Very numerous indeed were the spirits that did not realize at all that 
they had been separated from their earthly bodies by death. They believed 
that they were still on earth and engaged in the occupations that they had 
followed in life. These were the so-called “earth-bound spirits.” 

Our most dreadful experiences were those with the spirits of 
criminals. They constantly saw themselves haunting the scene of their crime 
and again and again witnessed what had taken place during its perpetration, 
like a film that repeats itself over and over again. The spirit of the murderer 
was forever engaged in plotting and carrying out the murder in all its details 
and described its thoughts and feelings during those terrible hours in words 
that made us shudder. It saw the victim gazing steadily at it with a look that 
drove it to despair. A similar fate pursued the spirits of usurers and other 
evildoers who had brought want and misfortune upon their fellowman. 
Wherever they might turn, they were confronted with the figures of their 
victims. The suicide’s spirit ceaselessly re-experienced the sensations, the 
outbursts of despair and the events that had attended his suicide. No actor 
on earth could play his role so realistically as these spirits depicted the 
experience of the darkest hours of their lives through the bodies of these 
mediums, who were utterly inexperienced, uninstructed and innocent in such 
matters. Often what we saw and heard was enough to make us tremble in 
every limb. 

36 



Now and then we would be visited by so-called “bantering spirits”, 
which tried to amuse us with their pranks and lies. As we showed no desire 
for their company, they were obliged to depart as quickly as they had come. 

The appearance of these different types of spirits and the incidents 
connected therewith were of the utmost significance. 

The high spirits brought us valuable instruction and at times earnest 
admonitions and reprimands, and so not infrequently one or another of the 
participants burst into tears. More than once the most secret thoughts of 
someone present were laid bare, although this was always done in such a 
manner as not to humiliate him in the eyes of the rest. It is, indeed, 
characteristic of the good spirit world that it always administers its censure 
and reproof in such a way that it never hurts, and it always accompanies its 
admonitions and reprimands with expressions of consolation, 
encouragement and love. The good spirits do not break the bruised reed and 
do not extinguish the glowing spark, but with gentle hands bind up the 
wounds in the hearts of those committed to their care. 

They do not, as a rule, repeat many times their warning or advice 
relating to the same subject. If no heed is paid to their words, they may, 
perhaps, remind their hearer of them once or twice, but not more often, or if 
so, only in the rarest cases. But if someone strives diligently to follow their 
advice or to obey the warning, they come back to the subject again and again 
and help him with their loving advice and encouragement, until he has 
reached his goal. Whenever the mortal shows genuine good will, their love 
and mercy know no bounds, not even in those cases in which human frailty 
leads him to stumble again and again. If, however, someone doesn’t even 
try to do as one of these messengers from God bids him and later asks for 
guidance in another matter, he will generally be told: “Why do you consult 
me when you do not do as I say?” 

The appearance of even the lowest spirits was most instructive. I shall 
never forget the evening on which the speaking medium was visited in quick 
succession by the spirits of three suicides, which furnished us with the most 
dreadful sight that one can witness in this field. When the last of these 
spirits had departed from the medium and while we were still sitting there 
trembling, the guiding spirit – also known as “the leader” – entered and 
addressed us with the following words: 

“There is a profound reason why you have been shown the horrible 
things you saw this evening. In the first place you were to witness what sort 
of ‘rest’ there is in store for some people after death. You so often say, 
when standing by a grave: ‘He is at rest at last.’ Tonight you have seen 

something of that ‘rest’.. You cannot begin to appreciate what these 
unfortunate spirits have to suffer before they can be brought to understand 
their condition and to turn to God. You were not allowed to enlighten them. 
As yet they do not deserve it. They must go on suffering until their suffering 
has rendered them fit to receive such enlightenment. Today it would have 
been of no avail. But there was also another reason why their condition was 
shown to you.” 

With that, the spirit raised its voice and said solemnly: “One of you 
has been harboring thoughts of suicide today, and was about to prepare for 
the deed.” 

On hearing these words, a member of our circle uttered a startled cry 
and exclaimed: “It was I, oh God, it was I!” 

“Yes, it was you,” replied the spirit in a gentle tone. “You had hoped 
to escape a burden that you have borne for years by killing yourself and so 
finding rest. Today you have seen what kind of ‘rest’ you would have 
found. Now, I am sure, you will be forever cured of such thoughts. Thus, 
this evening has been of the greatest benefit to you.” 

I paid particular attention to whether the things that were told or 
predicted by the mediums were so or would come true, for if we could verify 
those statements that were susceptible of proof, we had no reason for 
doubting the truth of those that were not. 

Of the many statements by spirits that I so verified, I shall cite a few 
that should convince any unprejudiced person. 

1. A walk with a medium through my parish church.. One day the 
medium from the city came to see me at my rectory. We were sitting 
together in my study, talking of casual matters, and my housekeeper, who 
was working in the kitchen, now and then entered the room. During one of 
her absences, the boy suddenly fell into a trance, and the spirit addressed me 
with the words: “Your housekeeper has just gone out to work in the garden. 
I want to make use of this opportunity to speak to you. Please show me your 
church.” 
The fact that my housekeeper had gone into the garden could have 
been known neither to me nor to the boy in his human capacity, for the 
garden lay behind the rectory and could be reached from the kitchen only by 
passing through the rear hallway, from which a door opened onto it. We 

were both seated in a room on the opposite side of the house and could 
neither hear nor see what was going on in the kitchen or the garden. 

In response to his request to show him the church, I rose; the boy, still 
in a trance and with his eyes closed, followed me with ponderous steps. The 
church stood directly beside the rectory and was accessible from it without 
crossing the street. The church could be entered by a side door from my 
front yard. When we had done so, the spirit said: “I see that the altar stands 
directly above a human skeleton that is buried in the ground, and there are 
other skeletons buried beneath the nave. Once upon a time there was a 
graveyard here.” 

I replied that I knew nothing of it. I also did not think it possible, for 
the church stood on a little knoll, and there was no space around it for 
graves. “Ask the oldest residents,” he replied, “they may be able to tell you 
something about it.” 

Then he turned his closed eyes toward the organ loft and said: “You 
know that I rarely give advice in purely material matters, but today I shall 
make an exception. You have bought an organ. Tell the organist that after 
he is through playing, he should always push the stops all the way back into 
place. Three of the stops are still halfway out, which allows dust and 
moisture to enter the pipes; in time, this will impair the purity of their tone. 
I speak of it because fine, pure music contributes to the beauty of a Divine 
service and thereby to the glory of God.” 

The console of the organ was locked, so that neither the keys nor the 
stops could be seen, even had we been standing directly before the 
instrument and certainly not from where we were standing by the altar. 
From that distance we could have seen nothing even if the organ had been 
open. Its key was hanging in a closet in the vestry. 

We next went to one of the side altars. The altarpiece depicted the 
death of Joseph, with Jesus and Mary standing by his bedside. 

“This picture is not true to fact,” he said. “Jesus was not present when 
Joseph died.” 

We now passed several pictures showing the Stations of the Cross. 
When we reached the one depicting Veronica receiving back her 
handkerchief, on which the image of the bloodstained face of Jesus had 
appeared, I asked him whether this had really happened or whether it was 
merely a legend. “It is the truth and no legend,” was the reply. 

Before the picture of the Crucifixion, the spirit suddenly asked me: 
“What do you think caused Christ the greatest agony?” 


“Being nailed to the Cross,” I answered. 

“No,” replied the spirit, “not being nailed to the Cross, but thirst. The 
nails were driven through his hands and feet by the brutal executioner’s 
assistants with a few quick blows, causing a numbness that was not 
excessively painful, just as in war many of your wounded did not in the first 
moment feel wounds from bullets or shell splinters, even severe ones. The 
worst thing is the thirst that follows loss of blood, as your wounded found. 
It can drive you crazy. No bodily pain can compare to the agony of dying of 
thirst.” 

As we walked on we came to a side chapel in which there was an 
ancient wooden carving of Mary, which centuries ago had stood in a nearby 
convent whose ruins were still to be found nearby. 

“This carving,” said the spirit, “has long been sought by the suffering 
spirits bound to remain near the ruined convent in the valley below.” 

In amazement I asked: “Why is it that those spirits have not been 
able, in all this time, to find this carving of Mary, when it is so easy to find 
here? And besides, what good can it do them?” 

“You do not understand? Then I will explain it to you. Spirits that 
are punished for their misdeeds by being restricted to a certain spot may not 
pass beyond the limits set for them. For this reason the spirits bound to that 
valley near the ruins of the convent may not come as far as this church. 
They may seek the carving of Mary only within their restricted area, and 
they cannot find it there. As to the good it would do them to find it, it is true 
that the carving itself cannot help them, but there was something connected 
with the carving that formerly brought them relief. 

“While the carving was still in the convent, many people went to pray 
before it. On these occasions, prayers were also said for the ‘poor souls’, as 
you call suffering spirits. Such prayers cannot, indeed, lessen the guilt of the 
spirits or reduce their punishment, but they hear the prayers, and their 
thoughts are thereby turned toward God. This alleviates their agony. Since 
the carving was taken away from the convent, nobody goes there to pray 
anymore, and the spirits miss the relief that the prayers brought them. They 
know that these were associated with the presence of the image of Mary, and 
so they are eager to recover it.” 

By this time we had reached the stairway leading to the organ loft. I 
was curious about the stops that had not been pushed back into place, but at 
the moment my mind was occupied with another thought. I was wondering 
whether this spirit could play the organ; that the boy could not, I knew for a 

fact. I had only one doubt: would the spirit have enough control over the 
boy’s body to move his hands and feet as rapidly as playing an organ 
required? It was with some hesitation, therefore, that I asked him to play. 

“Gladly,” replied the spirit, “if it will give you pleasure.” 

I hurried back to the vestry for the key to the organ, and we ascended 
the stairs leading to the organ loft. Unlocking the keyboard, I immediately 
looked at the stops; sure enough, three of them were halfway out. The spirit 
repeated its injunction to point this out to the organist. 

The boy then sat down at the organ, pulled out stops and began to 
play, at first softly and gently, in sweet, harmonious chords. Then somewhat 
louder – the longer he played, the louder the swell of the notes became. At 
the climax, the organ surged and thundered and roared with all stops drawn, 
like a hurricane that pulls out trees by the roots. Then slowly the music 
ebbed until it died away in wonderfully gentle and peaceful sounds. There 
could be no doubt: here sat an organ master. 

When he had finished playing, he pushed all the stops into place and 
rose from his seat. I locked the organ again. Stepping in front of me, he 
asked: “Do you know what it was that I just played?” 

“No,” I answered. 

“That was your life,” said the spirit quietly. 

I looked at him in astonishment, for I could not imagine that a 
person’s life could be played on a musical instrument. As though reading 
my thoughts, he instructed me as follows: “A person’s life is like a painting; 
it can be painted in colors and also in notes. Every color represents a note, 
and every note a color. There are clairvoyants who see all tones in their 
colors, and who do not distinguish harmony from discord by ear, but by 
looking at the colors of the tones. It is therefore possible, at least for spirits, 
to reproduce every painting in sound, as though one were playing from sheet 
music.” 

I was unable to comprehend this explanation. The thought was too 
new to me. 

Silently we descended the stairway to the nave of the church and went 
to the door by which we had entered. Here my companion stopped and said: 

“Now I must leave you. I cannot go with you to the rectory because 
your housekeeper is on the point of leaving the garden and going into the 
house, and I do not want her to see the boy in trance. I shall now stand close 

to the wall; you support the boy’s body, so that he will not fall down when I 
depart from him.” 

I did as I was bidden and found that it required my full strength to 
keep the boy from sinking over forward as the spirit left him. He at once 
regained his faculties and was much surprised to find himself in the church 
with me, as he remembered only that he had sat with me in the rectory. Of 
what had happened in the meantime he knew nothing. When I told him that 
he had played the organ so beautifully, he shook his head incredulously. 

The moment we opened the rectory door my housekeeper stepped 
from the garden into the rear of the hallway. Had the spirit not left the 
medium when it did, she could not have failed to see the boy in his trance 
state. 

Later, when I spoke to the boy about the events that had occurred, he 
disclaimed all knowledge of skeletons, organ stops, the death of Joseph, 
Veronica’s handkerchief, the agony of the Crucifixion, the image of Mary 
and its history, the spirits restricted to the vicinity of the convent ruins and 
the effect of prayer upon them, or of the organ recital and what I had been 
told in connection therewith. 

That very evening I learned by inquiry that the site now occupied by 
the church had long ago really been a graveyard. 

2. A member of a monastic order attends spiritist gatherings. One 
message, delivered one evening through the farmer boy of my parish as a 
speaking medium, seemed very improbable to us. It was to the effect that a 
monk from the neighboring Benedictine monastery was attending “spiritist 
séances” held in a city not far away. We could scarcely believe that a monk, 
wearing the habit of his order, would take part in a spiritist gathering, in 
view of the strong opposition of the Catholic Church to spiritism. There 
was no way for us to verify this communication, but its correctness was soon 
to be demonstrated through an unforeseen channel. 
I had been reported to my ecclesiastic authorities as a frequenter of 
spiritist meetings, and a commission was sent to question me about the 
matter. The hearing was to be held at the very Benedictine monastery in 
question, and I was ordered to appear there. 

At the hearing I frankly admitted having attended spiritist gatherings 
and having instituted them in my parish. I was reminded that all Catholics 
had been forbidden by an order that came from Rome to attend any such 
meetings. I protested that I had heard nothing of such a prohibition, but that, 
if the facts were as alleged, I could not understand why a priest from that 

selfsame monastery should also be attending meetings of that sort. I said 
this, not to defend myself, but merely to learn in this way whether it was 
actually true that a priest from this monastery was attending spiritist 
meetings, as the medium had stated. 

The head of the investigating committee indignantly denied the truth 
of my assertion that a priest from the monastery was attending spiritist 
meetings and emphatically maintained that this was impossible. His habit 
alone would prevent him from going. He added that he must therefore reject 
my statement as heavily slanderous. 

I answered calmly that I had not brought the matter up to cause the 
monk or the monastery any trouble, but that I had heard it from a certain 
source and was taking this way of verifying the truth of the story. Should 
my statement prove false, I would see to it that my informant was set right. 
The head of the investigating committee then interrupted my hearing and 
went, I presume, to see the abbot of the monastery. After a short absence he 
returned with an embarrassed expression, and admitted that I was right. In 
his defense he added that the monk in question had received permission 
from the abbot to visit spiritist meetings. 

The truth of what the medium had told me was thus established. 

3. In the course of the proceedings brought against me I received 
confirmation after confirmation of the reports and predictions made by the 
mediums about my affairs. 
One day I was summoned before the bishop. Scarcely had his letter 
reached me, when the farmer boy of my parish, the speaking medium, came 
to my rectory and said: “I have been obliged to come to see you. You have 
received a letter from your episcopal superior, ordering you to appear before 
him on ….” 

I asked the boy how many lines there were in the letter; even that he 
knew exactly. Thereupon he passed into a state of trance, and the spirit that 
spoke through him encouraged me with the words: “You need have no fear. 
Trust God and do not be afraid! What can people do to you?” 

I replied that I intended to acknowledge before the bishop the 
convictions I had acquired as a result of my communications with the spirit 
world, and that I fully expected to lose my position as a minister of the 
Catholic Church in consequence. 

“The bishop will ask you no questions on spiritism, or about any 
convictions you may have derived from it,” said the spirit. “At some time in 

the future you will be granted leave. Your separation from your parish will 
come about in peace between you and your church, and not by way of 
dismissal.” 

I could hardly imagine that the bishop would fail to ask me about the 
spiritist gatherings and the truths revealed there, but it turned out just as the 
medium had predicted. The bishop read to me the edict issued by the 
Congregation of Rome in 1917, which stated that Catholics were not 
allowed to attend spiritist gatherings, had me sign a paper acknowledging 
that he had brought the ban to my notice, and imposed a penance on me for 
my past violations of the ban. But of spiritism itself he said not a word. 

Somewhat later I had the painful experience of seeing a certain 
prediction communicated through the medium in the city come true. I had 
been told at a séance that a member of the circle in that city was going to 
betray me. We did not believe that there was anyone among us capable of 
such betrayal, and yet, the seemingly impossible happened: a woman of our 
circle denounced me to the episcopal authorities for my continued 
attendance at spiritist séances. 

This seemed to make my dismissal a foregone conclusion. I had, as it 
happened, applied for a leave of absence to allow me to devote myself to 
charitable work, but the episcopal vicariate had rejected my application so 
brusquely that humanly speaking there seemed to be no hope of its being 
granted. The case against me in the ecclesiastical courts took its course, and 
a day was set for the main hearing, to which I received a summons. Only a 
few days remained until this hearing, which, I was sure, would result in my 
dismissal. Nevertheless, I still had faith in the prediction that had been made 
to me that I should be allowed to depart from my parish in peace with my 
church by way of being granted leave. Then, at the eleventh hour, I had a 
telegram from the ecclesiastic council notifying me that proceedings against 
me had been dropped for the time being by directive of the bishop. Soon 
afterwards he wrote me, granting me leave of absence and asking me when I 
would like to surrender my parish. I replied, giving him the date, December 
31st, 1925, the day which had long before been predicted as that on which 
my connection with my parish would terminate. 

4. In Whitsuntide of 1924 I was travelling to Graz in Styria. On the 
stretch between Passau and Vienna I was alone with a young man in a 
railroad compartment, seated opposite him and reading, when I saw his head 
suddenly drop forward as though he had fallen asleep. Almost instantly he 
straightened up again, sat with his eyes closed, took a notebook out of his 
pocket and covered a page of it with writing. Then he tore out the page and 




 

handed it to me saying: “Take this and keep it. What its meaning is, you 
will be told elsewhere.” 

I looked at the writing but could not decipher the characters. At that 
moment the young man recovered consciousness. He did not know that he 
had written anything or that he had given me the paper, nor did he remember 
a word of what he had said to me. He, too, was unable to read the characters 
set down on the paper. 

After my return from Graz to my parish I carried the paper about in 
my pocket for two weeks. One Saturday evening I arrived at the home of 
my speaking medium’s family. The boy was alone in the room. After a few 
moments he fell into a “trance” and said: “Show me the paper you have 
with you, which was given you on your journey to Graz.” 

When I had given it to him, he read it and said: “Tomorrow afternoon 
a Jew will come to see you. People think he is sick, but as a matter of fact 
he is being tormented by an evil spirit that has such power over him that he 
can scarcely utter a word. As soon as he comes, call the boy through whom 
I am speaking. Leave all the rest to me. You will see mighty things. This 
note was written by the Jew’s guardian spirit through the medium whom you 
met on your trip to Graz. It is the spirit of a deceased uncle of his, who lived 
in Cologne. The evil spirit tormenting the Jew is also that of a deceased 
relative.” 

At four o’clock the next afternoon someone rang the rectory doorbell. 
I opened the door and was startled at seeing a man whose limbs were 
contorted and whose head was jerking back and forth nervously. He tried to 
speak but could not utter a word. I took his hand and led him to my room, 
and at once sent for the boy. He came, fell into a trance before the Jew, rose, 
stretched out his hand as though exorcising the visitor, and addressed him in 
a foreign language that I could not understand. The Jew was tossed back 
and forth several times by an invisible force; then he was freed from the evil 
influence, wept for joy and began to speak without any difficulty. He told 
me that he knew quite well what had just taken place. He himself, he said, 
had the power of clairvoyance and could distinguish the spirits about him, 
good and evil ones.. His good spirit was that of an uncle of his from 
Cologne; the evil one was that of a relative whom he had not known in this 
life. The evil spirit had tried to prevent him from coming to see me and on 
his way to my house had shouted the vilest epithets and curses at him in 
Hebrew, some of which he repeated to me. Now he hoped that he was 
forever rid of the spirit. He knew also what spirit it was that had just set him 
free. Taking his prayer book out of his pocket, he showed me a Hebrew 

prayer to one of the high celestial powers. The Jew had not been mistaken: 
it was the very spirit who was then present. 

While I was still talking to the Jew, the boy once more went into a 
trance and turned to me, saying: 

“What I am telling you now cannot be heard by this man; his senses 
are being dulled so that he cannot understand me. The things that have just 
happened were shown as an object lesson to you and to him also. He will be 
freed from his evil spirit for a short time only, for the spirit will come back 
and torment him until his death. He has merited this punishment. He will 
not come to see you again, for he will never again be able to muster the 
strength to do so.” 

I asked the Jew whether he had understood what had just been said, 
and he replied that he had heard nothing. Deeply moved, I bade him 
farewell and have never seen him since. 

5. I had often had my attention called by the various mediums to the 
fact that many falsifications had been introduced into the documents that 
dated back to the early days of the Christian era, and I had asked myself 
repeatedly whether there were not some scholarly work in which the attempt 
had been made to uncover these falsifications. I knew of no such work and 
could find no one else who did. At our meetings I had purposely refrained 
from asking about the matter, as I had been told that everything that could be 
of use to me would be brought into my hands. 
One day I unexpectedly received two deliveries of a publication. The 
pages had not been cut. A letter from a lady whom I had met only once in 
my life was included. It read: 

The books I am sending were given to me for you 
the day before yesterday by Mrs. H. of F. She had 
to send them to you at once, without even reading 
them herself. 


Mighty things are happening to her. Be sure to 
look her up before long. N.N. 


The Mrs. H. who had been compelled to send these works to me was a 
total stranger to me, even by name. 

These publications, of whose content she herself knew nothing, 
contained proof that a document by the Jewish author Flavius Josephus had 
been most brazenly falsified in favor of the Christian religion by Christian 

copyists, who had made Flavius Josephus, a despiser of Christ, into one of 
his admirers. 

There were also many references in these publications that had been 
sent to me to the intentional falsifications of the writings of the early 
centuries, thus confirming everything that I had been told about this by 
mediums entirely unfamiliar with such matters. This discovery pleased me 
greatly. 

6. I obtained confirmation of the general truth of communication with 
spirits and of many individual facts in this field during my stay in America, 
where spiritism under the designation “spiritualism” is widespread, there 
being great numbers of so-called “spiritualistic churches.” At the outset I 
made use of the opportunity of becoming acquainted with the way in which 
spiritism was practiced in these churches by attending the services in many 
of them. 
Unfortunately my visits confirmed what I had heard from the 
mediums in Germany, who had again and again told me that God’s good 
spirits will not go near places frequented by people more concerned with 
temporal matters than with progress on the path leading to God. Only spirits 
of the lower orders, I had been informed, appeared at meetings at which 
materialistic views predominated. I was also told that there is no control 
over the spirits at such gatherings, which become the stamping ground for 
spirits who come from the lower spheres without necessarily being 
downright evil.. Generally they are those of relatives, friends or 
acquaintances of those attending, spirits that have themselves progressed but 
little in the Beyond and are therefore more interested in the temporal affairs 
of those whom they have left behind than in their spiritual advancement. 
Such gatherings are then no longer Divine services, but rather information 
bureaus for worldly questions and interests, and they come dangerously 
close to what took place at the idolatrous ceremonies of the pagans. The 
attraction of idolatry lay precisely in the fact that the people hoped to receive 
information relating to their worldly success and their earthly future from the 
mediums participating in the idol worship. 

I encountered nothing lofty and edifying in any of these churches, 
however much I longed for it. On the contrary, what I generally found was 
of a nature to hurt rather than to advance the cause of spiritism. I also had 
the impression that the people attending these meetings were there merely 
for the sake of messages they hoped to receive about worldly matters, and 
that the question of money seemed to play no minor part with the leaders of 
these churches. A fixed admission fee was charged, generally at least half a 

dollar [a lot of money in the early 1930s], which meant that the really poor 
were unable to attend. 

All this substantiated what I had been so insistently told in Germany 
about modern spiritism, even when it is conducted with an outward show of 
respect for religious forms, and I became convinced that spiritism of this 
kind will not bring humanity much closer to God; it is not the spiritism of 
the early Christians. 

Nevertheless, it was my good fortune to meet with the higher aspects 
of spiritism in America also, and thereby to corroborate my previous 
experiences. 

During my stay in New York I lived with a German family called 
Niemann at 148 East 18th Street. I am giving the name and address because 
this family played a leading role in the events to be related and has 
authorized me to make public its identity. Elsewhere in this book I have 
refrained, on principle, from mentioning names to preclude the possibility of 
any unpleasant consequences to anyone at the hands of ill-disposed persons 
as a result of the publication. 

I had never spoken to Mr. Niemann about spiritism but only told him 
of some of my experiences in the spiritist churches of New York. He 
himself was not a member of any church and seemed to have lost his belief 
in God. As for what I told him of the occurrences at the spiritist meetings, 
he considered the whole thing a fraud and a moneymaking scheme. 

Nevertheless, out of curiosity, he decided one evening to accompany 
me to a meeting at one of these churches. Like all those present, he, too, 
received a message. What was told to him there was correct in all 
particulars, in spite of the fact that the medium had never seen him before, 
and naturally did not know who he was. He was informed among other 
things that he possessed great mediumistic powers and was urged to 
cultivate them. 

After we had returned home he asked me what the medium had meant 
by urging him to cultivate his mediumistic powers, upon which I explained 
the situation and offered to hold services with him and Mrs. Niemann once 
or twice a week. This would, of course, give me a further opportunity to 
verify what I had learned in Germany, even though I no longer had any 
doubts on that score. 

I held the services as I had in the small circle in my parish, as already 
described. Here, then, on the opposite side of the ocean, in a family which 
had abandoned its belief in God, but which was honestly and sincerely 
willing to accept the truth, I watched the development of mediums progress 
exactly as it had progressed in the case of the mediums I had observed in my 
former environment. Thus, both there and here, the laws governing the 
development of mediums were the same. 

On the very first evening Mr. Niemann began mediumistic writing, 
conscious of the fact that he was writing, but unaware of what he was 
writing. The various passages he wrote were done in different handwritings 
and were signed with the names of different relatives and friends, whom Mr. 
Niemann remembered only when he saw their signatures affixed to what he 
had written that evening. They all assured him that in acting as he was, he 
was choosing the right path. They told him to keep to it, for they themselves 
would have been only too happy if someone had shown them this way to 
God while they were alive. The messages affirmed that there was a Beyond 
and a God, in Whom, they said, he should trust. 

When Mr. Niemann came out of his trance and read what he himself 
had set down in different handwritings, he was speechless. 

Subsequently he and his wife held the service in my absence and 
again he wrote as on the first occasion, much to his wife’s surprise, for she 
secretly believed that I had hypnotized her husband and had transmitted to 
him by telepathy the thoughts he had committed to writing. Now, however, 
she had proof to the contrary, because he had done his mediumistic writing 
in the same manner even when I was not present. Incidentally, she might 
have reflected on the first occasion that I had no way of knowing the names 
of the deceased that appeared in the writing, and could not, therefore, have 
transmitted them to the writer. 

At the same session she had an even more convincing proof, for she 
herself was compelled by an invisible power to take the pencil and write, 
while tears rolled down her cheeks. Unlike her husband, she knew what she 
was writing, her sensations being the same as those of one of the boys in my 
home parish. As in his case too, the thoughts to be written down were 
forcibly instilled into her. She was, therefore, an “inspirational medium”, 
like that boy, and, like him, was unable to repeat, at the conclusion of her 
writing, the ideas with which she had been inspired. 

The development of these two mediums progressed from week to 
week. For a short time Mr. Niemann continued to write, but soon his 
development as a “speaking medium” began, with all of those outward 
manifestations that I had observed in the case of the speaking medium in my 
former parish. The spirit that spoke through him always came with the 
greeting: “Der Friede Gottes sei mit euch!” (God’s peace be with you) or, 

whenever the messages were especially important, with the words: “Gottes 
Wort sei mit euch!” (God’s word be with you). 

We were soon to receive confirmation, in a way that moved us all 
deeply, of the truth of the messages brought us by this spirit. I had a very 
dear friend in Germany, a simple man of the people, who lived in a small 
rural community, and of whom I had taken leave personally before I sailed 
for America. 

On July 20th, 1930, at one of our services, the spirit speaking through 
Mr. Niemann announced that my friend in Germany was very ill and would 
soon die. The actual text of the message was: 

“Your friend H. S. is very ill. He is suffering from a chronic disease. 
You will not see him again on earth.” 

Seeing that the shock of this news brought tears to my eyes, the spirit 
went on consolingly: “Your friend is a noble man. He is in good hands with 
us. If you want to write him, do so at once, so that your letter may reach him 
before he dies.” 

Then, seemingly to make sure that my letter would still arrive in time, 
the medium turned his head to one side as though questioning someone; 
then, facing me again, he assured me: “Yes, the letter will reach him in 
time, but do not put off writing it.” 

I wrote on the following day and as a sort of farewell enclosed my 
picture. Naturally, I said nothing of the prediction of his impending death; 
on the contrary, I expressed my pleasure at the prospect of seeing him again 
soon and asked him to meet me in Bremen on my return. 

On August 20th, 1930, I received a letter from my sister in Germany, 
who lived near my friend. This letter was dated August 11th and began as 
follows: “It pains me to tell you that your best friend, H. S., of O., has died. 
I heard that only last Monday he received a letter from you with your 
picture. So, he saw you once more and could bid you goodbye. They say he 
wept bitterly, as you had written asking him to meet you in Bremen on your 
return. He is now in eternity.” 

On the day on which my sister’s letter came, our little circle held a 
service. Since the evening on which my friend’s approaching death had 
been foretold, the spirit that had manifested itself through Mr. Niemann had 
not spoken, but now it entered the medium and spoke the following words, 
which were taken down in shorthand by Mrs. Niemann: 

“God’s word be with you! Amen! It is by way of an exception that I 
am speaking through him today, so that your request may be granted.” 
(During the day I had been praying to God for words of comfort.) You have 
suffered a loss that weighs heavily on you as a mortal. But do not mourn. 
He (meaning my friend) is now much, much better off. And as a reward to 
you, he is standing at your right side, his face turned toward you. He is 
smiling at you and stroking your head with his right hand. He sends you his 
love and bids you not to take it so hard. Perhaps later you may hear from 
him (meaning that my friend would perhaps speak to me himself through the 
medium), but not yet. His last struggle was not very hard. He wanted to see 
you and to speak to you once more. Now he can do the first (the seeing), but 
not yet the second (the speaking). He died in the midst of a prayer to God. 
Oh, you poor mortals! Life is so hard for you, but keep your faith! Do not 
weaken, do not falter, and your reward will not be lacking. Many whose lot 
on earth was not as good as that of others stand far higher in the Beyond 
than those who were their rulers on earth. ‘Matter’ does not bring 
happiness.” (By matter, the spirit means money, a word it never utters, 
using ‘matter’ instead.) 

“Therefore do not take things so hard! Oh, if you could only see him! 
The fact of his being here is a sign that he stands very high. He still has to 
undergo a slight purification before reaching the eleventh sphere; he will not 
be required to pass through the tenth. In life he was one of those who truly 
are and were children of God.” 

Then, speaking through the medium who stood with his hands raised 
aloft, the spirit pronounced the prayer: “Heavenly Father, be merciful to us! 
Turn Thy countenance upon us! Give comfort to him who sits here in 
sorrow and anguish, mourning the loss of his friend. Send him peace and 
cheerfulness, so that he may conquer his anguish. Let the departed, who was 
an example among men, come to Thee in Thy mercy. Receive him into Thy 
circle that he may develop quickly and confer mercies and blessings upon 
mankind. Father, he whom Thou hast chosen is coming to Thee; let him 
then fulfill the task Thou hast allotted to him. Be merciful, Father, and give 
them both Thy blessing. Amen!” 

In the services that followed, Mrs. Niemann, acting under the 
influence of my departed friend, wrote things of which she as a human could 
have no knowledge; among others, she wrote of a walk that I had taken, 
years previously, with my friend through a little valley in the Hunsrück 
Mountains. On that occasion we had spoken of God and of the great 
questions of a future existence. I myself recalled the incident only when I 
saw it set down in Mrs. Niemann’s mediumistic writing, in which the valley 

in question was called by its proper name, known only to people of the 
locality. 

Even in the years when my friend was still alive I received from him 
such powerful evidence of the truth of what I had learned in my 
communication with the spirit world, that it would have been sufficient in 
itself to convince me. When, in consequence of my spiritistic experiences, I 
was obliged to alter my religious beliefs radically, I feared that I would also 
lose this dear friend of mine, who was a good Catholic. When I expressed 
this fear at one of the meetings in Germany to the spirit that manifested itself 
there, I was assured: “Your fear of losing your friend is groundless. We 
ourselves will instruct him and you will not find it necessary to make any 
explanations.” 

It was not long before my friend looked me up and related to me some 
remarkable visions he had had. In them he had been shown a number of 
fundamental truths at variance with his creed as a Catholic, above all the 
truth, revealed in a vision that had come to him in a churchyard, that also the 
souls of the damned would one day be pardoned and that all would be 
returned to God. He had also had visions showing the different fates of the 
spirits of the departed, and at the same time had received instruction bearing 
on the subject. He was even informed of the life task that had been assigned 
to me personally. These experiences, which could fill a whole book on their 
own, had convinced him so thoroughly that I felt it unnecessary to go 
beyond confirming the correctness of his visions. 

7. Egyptian Tombs. There is one matter, the full significance of 
which I cannot grasp even today, and which, although it has not yet been 
fulfilled, I do not want to leave unmentioned. 
It concerns the location of two royal Egyptian tombs of about 5,000 

B.C. I have not the least doubt that what I was told about them is true, that 
these tombs will ultimately be found and that they contain everything about 
which four different mediums reported to me. 
Let me relate first of all the strange way in which my attention was 
called to these tombs. 

On February 1st, 1924, I was sitting in my private office at the 
headquarters of the charitable organization after business hours, when there 
arrived two young people about 20 and 28 years of age and announced that 
they had been sent to do me a service. Scarcely had they spoken these 
words when, to my great surprise, both fell into a “deep trance”, and the 
spirits speaking through them asked me for paper and pencil. I gave them 

what they had asked for, and my visitors sat down at a table and began to 
draw. When they stopped after a while, I saw that each of them was 
working on a drawing of a royal Egyptian tomb, and that the drawings bore 
ancient inscriptions in a script unknown to me. They said they would return 
later to finish the drawings. 

I asked them who they were; only one of them could understand 
German, and answered in that language. The other spoke in a language 
unknown to me, his remarks being translated into German for me by his 
companion. He gave the following report: 

“Both of us who are speaking and writing through these instruments 
were Egyptian princes. Our names are Arras and Isaris. I, Arras, was the 
ruler of the Upper Nile, while my friend Isaris ruled over the Lower Nile. 
We both treated our subjects well. We did not beat our slaves and allowed 
our people to have their own way. They were rich: there were no real 
paupers among them. The land produced three crops a year, so that we had 
more than enough to live on. There was abundance everywhere. Our people 
had everything they wanted, held the most magnificent festivals, indulged in 
every extravagance and lived from day to day, forgetful of Almighty God. 
They consumed the fruits and grains of the soil, which God caused to grow. 
The water they drank was of the purest; no purer spring existed. They drank 
the very choicest wine, but never paused to think to Whom they owed all 
these blessings. Their way of living and their celebrations grew ever more 
riotous. The people were no longer content with the customs that had come 
down to them from ancient days, but created new gods of gold and precious 
stones. They prayed to these manmade idols and worshipped them. Indeed 
there were those among them who allowed themselves to be slaughtered for 
the sake of these idol images. 

“We watched all this unconcernedly and allowed the people to follow 
their practices, instead of putting a stop to them as we should have done. On 
the contrary, we encouraged these idolatrous doings in order to gain favor 
with the people. I myself sent to the idol Amojo 10 cartloads of gold objects 
for the completion of his image to raise myself in my people’s esteem. Isaris 
also gave 10 cartloads of gold objects for the idol Lachitju, so that he too 
might be raised in the esteem of the people. At the head of our subjects we 
marched to the dedication of the images and stationed soldiers to protect 
them, when we should have ordered their destruction. Before each image 
stood a golden basin containing the blood of a newly born infant. This blood 
was never allowed to dry up, care being taken to keep the supply always 
replenished. If by chance it did dry up, the priest responsible was executed 
with the sword by the High Priest, in front of the idol. 

“These events grew ever worse. Then God sent the punishment, 
which was terrible but just. He let the springs go dry. He sent a heat wave, 
which got to all things; everything withered. Yet the people would not pray 
to Him. Had they recognized His omnipotence, He would not have judged 
them too harshly, but there was no one who prayed to Him. Finally God 
sent His vengeance: the complete destruction of the apostate people that 
would not acknowledge Him as their Creator. They could have come to 
know the true God, for there were astrologers and wise men who proclaimed 
the truth and who were supposed to prepare the people for the day of 
reckoning and did so, but they were scorned and laughed at by the masses. 
Their warnings went unheeded, and they were slain. 

“One day the heavens darkened. Gray clouds gathered, and the sky 
turned black. A storm arose. Lightning flashed, shattering the idols until 
not an atom of them could be found. Then followed the calamities that 
destroyed the people: fire and brimstone rained from heaven, fouling the air 
with vapors that smothered the people. Stone palaces collapsed, burying 
everything beneath their rubble. Then God sent a furious tempest and 
covered the face of the land with a mantle of gray and yellow sand in an 
earthquake. Such was His vengeance for the offense done to Him; it was an 
act of justice. 

“When the destruction came, both of us were already dead. I, Arras, 
died by the dagger of a priest who coveted my wife. My friend and blood 
brother Isaris, to whom I remained faithful all my life, died fighting against 
Zyclov, who was one of his commanders and lived under the same roof with 
him. Zyclov, impure of heart and lusting for power, sought to undermine the 
throne of his master, rebelled against him and slew him. 

“Our city and our tombs are buried and have not yet been unearthed. 
We lived five thousand years before the birth of Christ, when the whole of 
Egypt was governed by a number of princes all under one ruler who today 
would be called ‘emperor’. They were princes of federated states and both 
of us were among them, but Isaris was also the administrator for the entire 
empire, or, as you would say today, imperial chancellor. The capital of the 
empire was Memphis. The sovereign was always a member of a certain 
family and was chosen by the leading families, the priests and the military 
chiefs.” 

When I asked him what other nations existed at the time, the reply 
was: 

“The peninsula of Arabia was inhabited by tribes of nomadic Arabs. 
There was a great empire near the mouth of the Euphrates extending as far as 

the Ganges, and another empire, later inhabited by the Moors, which may 
still be traced on ancient charts.” 

When the mediums regained consciousness they were surprised at 
seeing the drawings they had made and disclaimed all knowledge of their 
significance. All told, these young men came seven times in three months; I 
never knew when to expect them. 

One morning as I was on the point of leaving my parish for the city to 
go to the office of the charitable organization, the farmer boy who was the 
speaking medium came into the rectory and said he had received instructions 
to accompany me to the city on this occasion; why, he did not know. I 
therefore took him with me, knowing from experience that whenever the boy 
received such instructions something important was at stake. 

On this particular day the two mediums who had been making the 
Egyptian sketches appeared again, and the farmer boy went into a trance 
simultaneously with the two of them. For some time he sat in silence, while 
both of the others were busy with their drawings. Suddenly the medium 
from my parish stood up, walked over to one of the other mediums, and 
spoke to him in a foreign tongue. He seemed to be explaining something to 
him in connection with the drawing. Then he approached me and asked for 
an eraser. When I had given him one, he again went to the medium to whom 
he had been talking. I also went nearer and could see that the drawing 
represented the Nile. The medium now took the eraser from the boy, rubbed 
out a short section of the river, and made an alteration in its course. I asked 
the medium from my parish, who was still in trance, whether he was free to 
tell me what these proceedings signified. The spirit speaking through him 
answered that for this day he was charged with supervising the work of the 
two mediums making the sketches. The most important drawing with 
respect to the location of the royal tombs was being made that day, namely, 
the course of the Nile. The spirit of one of the former Egyptian princes had 
caused his medium to draw the bed of the Nile as it was in his day, but since 
then its burden of sand had caused the river to shift its bed in places, and it 
was from precisely one of these spots that the measurements for locating the 
tombs would have to be taken. It was for this reason that he had influenced 
the boy to accompany me to the city this morning. 

Upon completion of the last drawing I was told to trace all the 
drawings and to deposit a full set of tracings, sealed, at a specified place. 
Thereupon one of the Egyptian princes dictated to me a statement, which I 
was required to sign, which read: 


“In the year 1924 I was informed about the existence of the spirits of 
two former princes – they call themselves Arras and Isaris. From them I 
received various drawings and depositions covering an account of the lives 
of the said princes and of their fate. I was commissioned to travel to their 
country and to open their tombs, as well as to uncover the remains of the 
buried sites. This material was collected by me between February 1st and 
May 1st, 1924. 

“Isaris deposes on behalf of Arras and in his own name: ‘Acting 
under instructions, we two have made known to you what we have been 
instructed to tell you, in order that you may find our burial sites. The 
execution of the task lies in your hands. You have worked faithfully for us 
both psychically and spiritually. We thank you for this. We ask you to 
continue to do so, and today we take our leave of you. We shall return only 
once more. That will be on the day on which our prediction is fulfilled and 
on which it is not only believed by you but acknowledged as history. 

“‘Pray for us and Gott zum Gruss! [God’s greeting]’ 

“‘When you are standing by our graves and have found our remains, 
we shall be there. Our task here has been fulfilled. Gott zum Gruss – until 
we can speak to you again.’” 

I signed this declaration and added it to the rest of the Egyptian 
papers. 

On this occasion I asked several other questions relating to the subject 
at hand and received as an answer the following instruction: 

“I can assure you that everything bearing on the locality itself where 
the graves are situated has been put into the drawings; the precise details we 
can give you only on the spot. It is now merely a question of executing this 
commission.. You have only to seek the tombs and you will find them. You 
will find in them different objects of cultural interest much resembling 
others that have been found elsewhere and hence of no special importance in 
themselves. The important things are the ‘Appeal to the People’ and the 
‘Scroll’ containing the laws of ‘White Magic’ about communication with 
spirits, and also various directions for healing diseases. There are also 
directions for the production of products from plants, salts, and the like, with 
which various things can be preserved, and also directions for the making of 
durable fabrics from plants. Money and gold are also there – more than 
enough to cover all your expenses. 

“Your fate will not be that of so many others who opened such tombs 
and died soon afterwards, for although there is on each tomb an inscription 

reading: ‘Whosoever violates this grave or inspires its violation shall come 
to grief,’ you are going in the name of God and undertaking your 
excavations in our name with God’s help. Hence, no harm will befall you. 

“You ask me regarding the characters on the drawings. They vary in 
type, for the same characters were then not employed in every locality. The 
writing is that of our times; you cannot read or write it. I could indeed 
dictate each letter to you, but that would not help you because a letter may 
stand for a whole word, or for only a character. The same script appears on 
our tombs, our palaces, on the stones, pillars and walls. Your learned men 
may break their heads against these stones, but they will not succeed in 
deciphering the script. Perhaps an occasional one may tell you that the 
writing on the drawings is probably Egyptian, because he can recognize a 
character here and there, but most of them will inform you that you have lost 
your wits, and will throw obstacles in your path. 

“The name of the Great King under whom we governed as princes of 
the federation was ‘AM-EL’. He died after both of us, and his burial place 
has not yet been discovered. 

“There are in Egypt about 10,000 graves of kings, princes, and 
nobles, without counting those of others. Hence you may be sure that there 
are many undiscovered graves remaining.” 

Later, at various séances with the mediums of my parish, I inquired 
about this Egyptian disclosure, in order to find out when the tombs would be 
found, and was informed: “That will come in due time. World events will 
take place that will bring this matter to a head. Today the search is not 
feasible and would cost the lives of a great many people for reasons that you 
humans cannot understand.. The great ends that God proposes to 
accomplish in this way are far beyond human comprehension.” 

I have devoted so much space to recounting the Egyptian matter on 
the basis of the documentary record in my possession so that, when the time 
comes, this account will be proof that all the details were precisely foretold. 

Personally, I feel that the discovery of the tombs under consideration 
will furnish modern science with the most powerful proof of the truth of the 
contents of this book. Not even those scientists who are most hostile 
towards a belief in the Beyond will be able to dismiss such evidence, but 
will be forced to acknowledge its genuine value. That, however, is purely 
my personal opinion. I was given no further information as to the 
significance of finding the Egyptian tombs, but I received confirmation of 
the Egyptian matter also through the medium in the city, who gave the 

additional information that the prince who called himself “Arras” had also 
borne the name of “Hario”. 

If one calmly thinks over the examples recorded above, which 
constitute only a small part of my experiences in this field, it will be clear to 
anyone that they cannot in any way be explained by appealing, as is 
customary, to “natural” processes. These phenomena cannot be traced to 
“suggestion”, “thought transmission”, or to “the subconscious”, for neither 
the mediums as human beings nor other humans knew these things. 

Things that were never in a person’s consciousness cannot become 
part of his subconscious, any more than I can transmit to another thoughts 
and words that I do not possess myself. 

The words “suggestion”, “subconscious”, and “thought transmission” 
are generally, in this connection, mere words, used in the belief that they 
express deep scholarly meaning, and, as a rule, making an impression on 
people not accustomed to thinking for themselves. In reality, however, they 
are words without applicable concepts. “When concepts are lacking, their 
place is often taken by a convenient word.” 

As for thought transmission, I have often done my level best, both 
before mediums had entered a trance and while they were in that state, to 
transmit my thoughts to them, but in not one instance did their subsequent 
communication contain a single word of the thoughts I had tried to convey in 
this manner. 

Similarly, I have also induced others to try to influence a medium’s 
utterances through suggestion, by joining me in concentrating their thoughts 
upon a subject agreed upon among us, but none of these attempts was in the 
least successful. 

What I was told by the mediums, who were uneducated and 
completely inexperienced in all branches of learning, surpasses all human 
knowledge of the subjects in question. 

There is only one satisfactory explanation, namely: There are such 
things as extraterrestrial spirit beings that make use of these mediums as 
their instruments to convince us of the existence of a Beyond, of a God and 
of a spirit world, and to guide us to the path leading to God. 

The teachings about “the laws governing communication with spirits” 
and “the great questions of the Here and the Hereafter” that are reproduced 
in the following chapters will furnish an abundance of additional evidence 
for these matters. 

PART TWO 


The Laws Governing Spirit Communication 
with Material Creation 


Introductory Remarks. 

I have come to realize that everything that God has 
ordained is eternally valid. Nothing can be added to it and 
nothing taken away from it. God has arranged it thus so that 
we may revere Him. (Ecclesiastes 3:14) 

Already at my first contact with the spirit world I was promised that I would 
be taught about the laws governing the ways in which communication by 
spirits with the material world and especially with mankind takes place. 

The fulfillment of this promise would be for me a new and 
incontrovertible proof of the truth of what I had previously learned from this 
source. I myself knew nothing of those laws. Still less could the mediums, 
who were inexperienced in all branches of science, know anything about 
such laws; hence they were unable to impart any teachings on the subject 
from their own knowledge. 

The promise given to me was kept in a far greater measure than I had 
dared to hope. The instruction I received about the laws relating to 
communication with the spirit world exhibited a clarity and a power of 
conviction inherent to truth only. All my questions were answered 
exhaustively, down to the last detail. Never did I find the slightest 
contradiction in what was taught me. Everything meshed, as in the 
mechanism of a high-quality clock. My teacher was the same spirit that on 
the occasion of our second meeting had promised to initiate me into every 
truth, and it used the same boy as its medium as then. The fact that the boy 
had only an average education also gave credence to the words of the 
Apostle Paul: “God has chosen that which the world calls foolish to shame 
the wise; and the things the world calls lowly and contemptuous have been 
chosen by God to bring to nought that which looms large in the eyes of the 
world, for no mortal shall be able to boast of his own accomplishments 
before God.” (I Corinthians 1: 27-28) 

“You mortals,” so the spirit began its teachings, “seem to assume that 
only the world of matter is subject to laws. That is a mistake, for God is a 
God of law and order in spiritual as well as terrestrial creation. In His 
doings He Himself observes the laws He made, disregarding none of them. 

“Thus we spirits too must observe the laws of nature ordained by God 
whenever we wish to communicate with the material world. This is true for 
the good as well as the evil spirit world. 

“You are in the habit of calling everything a ‘miracle’ that you cannot 
explain with nature’s laws as you know them. For those familiar with the 
forces acting in the material and the spiritual world there is no such thing as 
a ‘miracle’, for everything happens according to the same immutable laws, 
not one of which supersedes or changes another. 

“If you lift up a stone with your hand, the law of ‘gravitation’, as you 
call it, acting on the stone is not thereby set aside, but it is overcome by the 
greater force of your hand. If, however, a stone were lifted up by a hand 
invisible to you, you would consider that a ‘miracle’ because you would not 
see the force, and hence would think the stone was rising of its own volition. 
And yet in both cases a force must be present that causes the stone to be 
lifted. Whether you can see the force or not does not affect the process 
itself. In either case the force of gravitation acting on the stone is overcome 
by a stronger force. 

“Even God Himself, in consequence of the laws enacted by His Own 
omnipotence, cannot make a stone raise itself. He might indeed have made 
matter subject to different laws; but having made the laws governing all 
earthly events as they are, He too must, when a stone is to be lifted, 
implement a force that is greater than that of the gravitation acting upon the 
stone. 

“The same thing is true in all fields. There is also nothing 
‘miraculous’ going on when the spirit world communicates perceptibly with 
you mortals and speaks to you. Whenever I speak to you through this boy, I 
do so according to fixed laws, which I am bound to observe and which 
would have to be observed in the same way by any evil spirit wanting to 
speak through him. 

“Consider your telephones! How many of nature’s laws must be 
complied with before a conversation can take place! You must have a 
current. Wires and other elements required for the transmission of speech 
must be installed. They must correspond to the laws of electricity and of 
acoustics. It makes no difference whether the telephone is used by a good 
citizen or by a criminal; both are subject to the same laws of telephone 
communication. 

“In order that you may understand the things you will witness in the 
domain of spirit communication, it is important that you learn the most 
important laws involved in communication between the spirit world and 
material creation. When you have grasped these, you will be able to 
understand most of what you will encounter in this field, things that so far 
seem so inexplicable to you mortals.” 


The Law of “Odic Force” (Life Force) 

“Because of their different natures, spirit and matter cannot act upon each 
other directly. Not even your own spirit is capable by itself of activating a 
limb or organ of your body. Not even I, who have taken possession of the 
body of this boy, can make his body sit up or raise his hands or produce a 
sound with his organs of speech by my own efforts alone. In order to do 
these things, your own spirit and I as well require a power current. 

“In the same way, the operator of a machine requires a constant 
supply of power furnished by steam or electricity if his machine is to 
function. If that supply is lacking or is inadequate, the machine will stand 
still. 

“In our case the spirit is the machinist. The machine is the body or 
matter. If the matter is to be set in motion by the spirit, a power current is 
necessary. 

“The learned men of old called this power current in human beings the 
‘soul’, as distinguished from ‘spirit’ and ‘body’. Thus they taught, quite 
correctly, that man is made up of spirit, soul and body. 

“The Bible calls the power current or vital energy the ‘breath of life’. 
‘... and God breathed into man’s nostrils the breath of life; thus man became 
a living being.’ (Genesis 2: 7) 

“Scientists of today call the power current in man the ‘odic force’. 

“This ‘odic’ or life force exists in and around all things created by 
God. Every human being, every animal, every plant, every stone, every 
mineral, all water, every heavenly body, every spirit and all other existing 
things possess odic force. It is nothing material, but is spiritual and always 
associated with a spirit. It is the life force of the spirit, which is therefore 
always its conveyor. Hence, wherever there is life, there is od, and wherever 
there is od, there is spirit. Since this odic force exists in and around all 
things created by God and is always associated with spirit, it follows that 
there is a spirit in everything created. 

“That sounds incredible to you, yet it is the truth. 

“Any spirit associated with a material body possesses, first of all, the 
odic force required for its own existence as a spirit, and next, sufficient 
additional odic force to induce life, growth and activity in the earthly body. 
Similarly, to make use of an inadequate earthly parable, a locomotive 
requires a certain amount of steam power to put itself in motion, and a 


certain amount of additional steam to enable it to pull the cars that are 
coupled onto it. The car coupled onto your spirit is your body, for which 
your spirit requires special additional odic power. 

“However, the od set aside for the body differs from that set aside for 
the spirit, since anything that is to act upon matter must be assimilated and 
adapted to it to some extent. Hence the od of earthly bodies is less spiritual 
than that of the spirits inhabiting them. 

“The physical od resembles your terrestrial power currents, which are 
neither purely material nor purely spiritual. Their true nature is unknown to 
you, although you experience their effect on a daily basis. 

“For your terrestrial power currents you employ material conductors, 
designed to carry a current of the strength best suited to your needs. You 
have machines and equipment of all kinds, and plants whose operation 
requires current of a certain strength. If the current is too powerful, it will 
destroy your equipment. If it is too feeble, the equipment will stop running. 

“In like manner the odic current of all physical beings is carried by a 
conductor throughout the body with all of its wonderful units, which you call 
organs, in the required strength. If the current exerts too powerful an effect 
on a given organ, it will create disorder. If it is too feeble, the functions of 
the organ will cease. 

“The blood is the conductor of the odic force.. If the conductor is 
destroyed by loss or decomposition of the blood, the odic current also 
ceases, just as your power currents cease to flow when your conducting 
wires are damaged by outside agencies or by corrosion. 

“Because blood is the conductor for the od, and hence physical life is 
impossible without blood, the Bible calls blood ‘the seat of life’: ‘Blood is 
the seat of life.’ (Deuteronomy 12: 23) 

“The physical od is not created by the spirit of the respective body, 
but is derived from the food taken into that body. 

“In order that you may understand what I shall have to say further 
about odic energy, I must explain to you the nature of matter. 

“Have you ever tried to understand how the bodies of living 
organisms are formed? Consider your own body and its growth! Was it, by 
any chance, built up by adding on finished substance, as a house is built by 
placing one stone upon another? You know for yourself that your body was 
not built up in this way. The body is nothing but od condensed into matter, 
and this is true of all bodies, not only those of human beings, but also those 

of animals, plants and minerals. Their growth and their taking material form 
are subject to those selfsame laws of odic condensation. 

“The od of individual material organisms comprises a mixture of od of 
the most varied strength and kinds, produced by wonderful laws unknown to 
you mortals. The mixture is different in human beings than in animals, 
different in animals than in plants, and different in plants than in minerals. 

“This difference in od mixture obtains not only between the primary 
stages of nature, but also between individual organisms within the same 
stage. Thus the odic composition of the various human races differs: that of 
the Negro is not the same as that of the white man or of the Indian. 
Furthermore, not all members of the white race have the same odic 
composition. This is true also for all the other races of mankind. Every 
individual has his own odic composition. There are, therefore, no two 
human beings with exactly the same od, and the same applies to animals, 
plants and minerals. 

“Since, therefore, the physical structure of a living organism results 
from the condensation of the odic mixture peculiar to that organism, each 
body has its own individual physical properties. In every living being, flesh, 
bones, nails, hair, and all other parts of the body have their distinctive 
characteristics, which are based on the odic composition of the individual in 
question. 

“In your human eyes it is one of nature’s deep secrets how od, which 
exists in an ethereal form and is invisible to you, can be condensed into 
tangible matter. That it is possible you know from your own daily 
experience, for you can see that your body does not grow by the direct 
application to it of finished matter. You know that the acorn does not grow 
into an oak by having more and more bits of oak wood attached to it, but that 
its growth represents a process taking place within the organism. You know, 
furthermore, that the food you eat does not attach itself to the inner surfaces 
of your body and promote growth in that way, but that an unknown 
something flows into all parts, great and small, of your entire body, 
condensing into flesh, bone, nails, hair and other tissue, and by thus 
condensing becomes matter. 

“That ‘something’, which is unknown to you, is ‘od’. 

“Where, you may ask, does this od, which is so necessary for the 
formation and support of all living beings, come from? You can find the 
answer yourself, if you stop to think about what the needs of your physical 
existence are: you require air, water and food. But not everything present in 
the air, water or food can be utilized by the body. Above all, it cannot be 

assimilated by the various parts of your body in the form in which it occurs 
in the air, water or food, that is to say, not in its material form. Even air is 
matter. Everything must first be converted into an ethereal form, and 
conducted in the form of od to all parts of the body, great and small. 

“The conversion of the material nutrients into od proceeds by way of 
the dissolving that takes place in your bodies during the process of digestion. 

“The air you breathe comprises a material mixture of od, from which 
your lungs extract only those parts of the od that your bodies require, 
exhaling those they cannot use, in the process of breathing. 

“Water also has an odic composition of its own. The od of water is 
needed most of all by the bodies of human beings, animals and plants, for 
these bodies are for the most part a condensation of the od taken from water. 
Therefore, water-od predominates in the foods derived from the plant and 
animal kingdoms, so that when you eat this food, you generally also receive 
the necessary quantity of water-od. Because the od of water plays so 
important a role in all bodies, they cannot go without it for any great length 
of time. Your professional fasters may be able to do without solid food for 
weeks on end, but if they were deprived of water, they would soon die. For 
the same reason animals and plants perish when denied the od of water for a 
prolonged period. 

“Now you also understand why the torture of thirst is the greatest 
torture that any living being can experience; it constitutes death in its most 
painful form. 

“The od of the air is needed not so much for building up the structure 
of the body, but mainly for producing the various power currents that carry 
out the dissolving of food and its conversion into od, the mixing of the 
various kinds of od, and finally their ultimate condensation into bodily 
matter. All dissolving is caused by hot odic currents and all condensation by 
cold ones. For this reason you cannot live more than a few moments without 
the od of the air, for where this is absent, all other odic activity ceases 
automatically. 

“Now we still need the answer to the question: where does the od 
found in air, water and food come from? 

“It comes from the earth, which as a heavenly body possesses an odic 
mixture and an odic radiation that contain every kind of od required for the 
support of all living beings on it. The terrestrial od consists of the od 
peculiar to the earth as a heavenly body; in addition, the earth absorbs into 
its own odic mixture the odic radiation of all the heavenly bodies within 

range of the earth. Each of these heavenly bodies has a specific od peculiar 
to itself, of a nature and composition not found in any other heavenly body. 

“According to the position of those heavenly bodies with respect to 
the earth, their odic radiation will have a greater or lesser effect upon it, and 
since the position of the heavenly bodies relative to each other changes every 
second, the odic radiations sent to the earth by those bodies will vary 
accordingly. 

“The blending of the od of your earth with that of the heavenly bodies 
around it is of the greatest importance to life and growth upon the earth. 

“You must also remember that every kind of od possesses powers 
peculiar to itself. To the extent, then, that the bodily od of an infant at the 
moment of its birth stands under the one-sidedly strong influence of the od 
of one or more heavenly bodies, to that extent the infant’s own odic 
composition will be affected. At the time of birth, this composition is, as it 
were, still fairly neutral, but at that instant it is given a fixed permanent trend 
by the odic radiations and mixtures acting upon it. 

“If, in producing a mixture in a glass, you pour in a large amount of 
one substance, that reduces the amounts you can add of other substances. 
The whole mixture will then be characterized by that substance of which you 
added a large amount – in color, smell, taste and other external features. 
You cannot later reduce the amount of the substance of which you added too 
much, nor can you dilute it by adding larger amounts of other substances, for 
the glass cannot be filled beyond its capacity. 

“The same is true of the od mixture of a newborn infant. The total 
amount of od is predetermined and cannot be increased. If, now, a particular 
type of od constitutes the major component of the whole, it will determine 
the infant’s growth and development for all time. Since the different od 
types each develop completely individual vital energies, the particular nature 
of the major component of the od will give to the newborn infant – in 
addition to its individual physical characteristics – an individual set of 
character traits. 

“It is, therefore, neither superstition nor idle fancy to assume that one 
can draw conclusions about a person’s physical nature and character from 
the moment of his birth. The influence of the od of the heavenly bodies 
upon your life on earth, upon your vital energies, your character and your 
temperament is much greater than you realize. You yourselves have a 
saying: ‘He was born under a lucky (or an unlucky) star’.. This refers to the 
effect exerted by the odic radiation of a heavenly body on living beings at 
the moment of their birth. 

66 




 

“All this is so closely related to the great questions of the destiny of 
human beings that I could not entirely refrain from speaking of it. 

“All bodies of terrestrial beings are therefore condensed od, derived 
from the odic radiation of the earth and that of its surrounding heavenly 
bodies. 

“An example taken from nature will illustrate to you this process of 
dissolution and condensation: 

“You know that moisture from the ground and from bodies of water 
evaporates under the influence of heat, although this is generally 
imperceptible to your eyes. At a certain height above the earth, the vapor, 
which was invisible at lower levels, condenses into a thin, barely perceptible 
veil of mist. As condensation progresses, this veil becomes distinctly visible 
as a cloud, which grows denser and denser under the influence of cold, until, 
after condensing even more, it falls to the ground as rain or snow. If the 
water is chilled still further, it condenses into ice and becomes a solid. Here 
you have the condensation, step by step, of an ethereal substance invisible to 
your eyes into solid matter, which you cannot only see and touch, but which 
also exhibits considerable resistance. Thus the sheet of ice that covers your 
streams, ponds and rivers is solidified water, of the same composition and 
distinctive properties as the water from which it is formed and which in turn 
is condensed vapor. 

“Thus, just as vapor rises from the earth and step by step turns into 
solid matter as ice, only to dissolve again into water and back into vapor, so 
it is with all terrestrial bodies. They are derived from the od of the earth, 
invisible to you, which is condensed into matter by the process of growth 
and which returns to the od of the earth after the death of the living 
organism. The words ‘of earth thou art, to earth shalt thou return’ therefore 
apply to all terrestrial beings. This is the continual cycle that will endure 
until all matter is finally dissolved into od and not re-condensed into 
material bodies. Later I will have more to tell you about this. 

“From what I have said you can deduce that in every terrestrial being 
there are three forms of od: the od of the spirit embodied in this being; the 
somewhat more condensed od that is still invisible to the human eye and that 
is the body’s life force; and the od that has become solid matter, which you 
call the body. 

“The od representing the life force of the body always remains 
connected with the od of the spirit and hence with the spirit itself. It is the 
bodily ‘fuel’ under the control of the spirit, just as your terrestrial power 
current is the ‘fuel’ at the engineer’s command. If, therefore, the ‘fuel’ for 

the body is diminished below the point required to maintain life, the spirit 
departs from the body and corporeal death ensues. Similarly, the machinist 
abandons his machine when he can no longer keep it running for lack of 
power. 

“When terrestrial bodies die, the odic force remains with the spirit, for 
earthly bodies possess no independent odic force of their own; only the 
spirits that have taken possession of the bodies have such force. 

“Nevertheless, the spirit can with its own odic force through the 
exercise of its willpower strengthen the od of its body, which may have 
become weakened by sickness; it can stimulate the activity of sluggish 
bodily organs and thereby eliminate injurious matter from the system. In 
these circumstances it is of course essential that the weakened body avoid 
eating harmful foods, and that it promote the effect of the spirit od by means 
of a wholesome diet. To use another concrete metaphor, the spirit in this 
case works by its own odic energy like a powerful pressure pump upon the 
physical od and on the conductor of the odic current, namely, the blood. 

“How much strength the spirit of a person can infuse into the physical 
od of its body through its own odic force by exercising its willpower can be 
seen through numerous occurrences. Often paralyzed persons threatened 
with great danger receive such strengthening of their bodily odic force 
through the willpower of the spirit, which is focused on saving the 
individual, that their paralysis is gone and the use of their limbs is restored to 
them, at least temporarily. 

“The same effect is produced by a patient’s heightened hope for 
healing. This is also an act of will, and, through the strength it imparts to the 
odic force of the body, it leads to many sudden recoveries, which you regard 
as miracles. 

“Willpower expressed in courage, hope, faith and cheerfulness is 
therefore the best remedy and, incidentally, the best safeguard against 
contagious diseases. The od of the body, reinforced by willpower, forms as 
it were a protective wall that prevents the entry of noxious germs. The 
greater the willpower, the stronger this invisible armor. 

“A spirit’s lack of willpower, despondency, fear and timidity have the 
opposite effect. They act like a suction pump that draws the physical od, 
together with the blood, inward out of the body and its organs, thus 
weakening the system and paving the way for infection. 

“Just as the spirit is able to lend strength to its body’s physical od 
when this has become weakened by sickness, so the odic force of healthy 

persons may be transmitted to, and invigorate, the sick. Odic transmissions 
of this sort are what you call ‘magnetization’. 

“Od can be transmitted by any living being to another, not only from 
human to human, but also from humans to animals, plants and minerals. By 
transmitting your own personal od to plants you can promote their growth. 
You can magnetize water, oil and similar substances, infusing them, as it 
were, with your od, and thereby hasten the recovery of the sick who drink of 
that water or who are anointed with that oil. 

“Man can also use the od of plants, beasts and minerals for his own 
healing. It is upon this reciprocal transfer of od that the laws of healing 
power within God’s Creation are based. Thus the skin of many living 
animals radiates a particular od that has healing powers. The healing power 
of many plants is widely known, although unfortunately the people of today 
are not as familiar with the curative properties of specific plants for the 
various diseases as were the people of ancient times. The same is true of the 
minerals. Most people think it superstition to believe that every precious 
stone has an odic power of its own, and yet it is precisely the od of precious 
stones that possesses unusual purity and strength and invigorates the persons 
wearing them. It is, of course, essential for the wearer to select the stone that 
is best suited to his personal od and one that does not contain odic forces that 
conflict with the individual’s own odic radiations. You have books that will 
instruct you further as to which precious stone is best suited for which 
individual, depending on the wearer’s date of birth. 

“A very important factor in all healing is the transmission of od from 
one person to another. A sick child soon feels better when its healthy 
mother snuggles it against her body, for by so doing she transmits her own 
healthy od to the sick child and strengthens the latter’s od, which has 
become enfeebled by sickness. A healthy person who sleeps with sick or old 
people imparts a share of his odic force to them. His sick or old bedfellows 
are invigorated thereby, while the healthy person grows steadily weaker by 
the continued expenditure of his od. That is the reason why healthy persons 
who sleep with old or sick people for any great length of time take on a 
sickly appearance, which is a consequence of the weakening of their own 
odic force. For this reason children should not be allowed to sleep in the 
same bed with old folks. 

“Od flows through all parts of terrestrial bodies and radiates even a bit 
beyond them. This radiation that surrounds terrestrial bodies has been 
called ‘aura’ by your scientists. Everything in Creation has such an odic 
aura, even the great heavenly bodies. What you call the gravity of the earth 

is its power of odic radiation, whose range bears a specific relation to the 
size of the globe. This is also true of all other cosmic bodies. There is not a 
point anywhere in the universe that is unaffected by the odic radiation of 
some heavenly body.. 

“The odic aura surrounds the material body at an equal distance from 
every point. Consequently the ‘aura’ has the shape of the body to which it 
belongs and which it encompasses. For this reason one speaks of the ‘odic 
body’, or the ‘astral body’, or the ‘fluid body’, of material beings, as 
distinguished from their material bodies. It is what the Bible calls the 
‘spiritual body’.. It is not visible to your corporeal eyes, but so-called 
‘clairvoyants’ endowed with the gift of spiritual sight can see these odic 
radiations or ‘odic bodies’. 

“The spirit is the source of life, but the scope and the activity of your 
lives are determined by the odic force connected with the spirit and hence 
called the life force. This force manifests itself in vibrations of the od.. 
Every expression of intellectual life, every expression of life about you in 
nature, all natural forces are odic vibrations.. All thought and all volition are 
expressed in the corresponding odic vibrations, set in motion by the spirit, as 
the bearer of the od. Every physical sensation, every mental emotion is 
caused by odic vibrations. All tones, colors, odors, tastes and tactile 
sensations are produced by specific odic vibrations. In the spiritual world 
these are vibrations of the pure ethereal od; in material creation, they are 
vibrations of od in its more or less condensed form. 

“Everything that you see on earth, all growth, blossoming and 
ripening, all power currents and radiation, electricity, radio, ether waves, 
light, darkness, all the nuances of tone, color, odor, taste and touch, all 
power currents in the universe, the force of gravity exercised by the 
heavenly bodies and their motion in space – everything rests upon these odic 
vibrations. A sage of ancient times observed: ‘Everything is in a state of 
flux.’ He should have said: ‘Everything is in a state of vibration.’ The great 
divine secret of numbers is based on the vibrations of the odic force flowing 
through the entire universe and permeating its tiniest particle. You little 
humans will never fathom this secret. You seek the unity number in world 
events, but you will not find it. It is true that you have discovered many 
facts connected with this secret of numbers. You know the number of 
vibrations that produce the notes familiar to you, and you are trying to 
discover the number of odic vibrations on which the colors are based, but 
what does all that represent in the vast ocean of truth inaccessible to you? 
You cannot break the seven seals of God’s Creation; you can only bow your 

heads in wonder and reverence before the Almighty’s wisdom and 
omnipotence. 

“From what little I have told you about odic vibrations, let us now 
draw a few conclusions that are important for our purposes. 

“You will find that it stands to reason that harmony in odic vibrations 
stands for beauty, health, happiness, peace and good fortune, whereas 
disharmony in these vibrations must be the cause of ugliness, sickness, 
suffering and unhappiness. Just as disharmonious tones and colors offend 
your esthetic sense and, as it were, actually cause you mental pain, so it is on 
the spiritual plane when a created spirit loses its harmony with its Creator. 
The disharmony is reflected in corresponding vibrations of the spiritual od. 
It produces spiritual ugliness, sickness, discontent and unhappiness, in short, 
spiritual suffering, which grows in the same measure as the spirit’s 
disharmony with God increases. The extreme of disharmony, where the 
created spirit and its Maker are total opposites, thus also means the greatest 
measure of spiritual anguish and misery – it is what you call hell. And since 
the greatest disharmony in odic vibrations also represents the greatest 
contrast to beauty and light, which presuppose the most perfect harmony, so 
hell must be a condition of the utmost ugliness of the odic body and of the 
most profound darkness. These conclusions are based on eternal laws. It is 
not God who throws you into hell, but your disharmony with everything 
good and beautiful, with everything that is spiritually wholesome and pure, 
with light and life. That is why hell is spiritual death, into which a person 
plunges whose spiritual nature is in greatest contrast with the Divine nature. 
Disharmonious odic vibrations of the spirit are the diving rudder of spirit 
flight, whereas harmony is the elevating rudder. The most important task of 
every living being is to banish this disharmony out of its spiritual life. 

“However, the odic vibrations of living beings are influenced not only 
by the thoughts and moods of their own spirits, but also by those of other 
beings whose odic vibrations they take in. If, therefore, clairsentient people 
come into close enough contact with the odic vibrations of others, they will 
take in their feelings also. This law is the basis for the ability to ‘feel one’s 
way’ into the sensations, character, way of thinking and fate of another 
person. 

“All odic vibrations in a living being leave behind in their own odic 
bodies impressions similar to those made by the vibrations of the notes of a 
song on a phonograph record, allowing that song to be rendered audible 
again and again afterwards, and not simply as far as the notes are concerned, 
but with the same expression of feeling the singer gave to the song while 

singing it. This is also the basis of the power of memory: the deeper the 
impressions made on this odic plate, the more easily they can be recalled. 

“The same process that takes place in material form in the case of a 
phonographic record goes on spiritually in the case of the sensations 
impressed on the consciousness of clairsentients as soon as they come into 
close enough contact with the spiritual odic record of another person. This 
contact produces in their own od the same vibrations, and consequently the 
same sensations, as those present on the records of the other person. 

“From what you have learned you know that specific vibrations of 
odic force produce not only a specific tone, but also a specific color, smell, 
taste and tactile sensation. The sensations of cold and heat are likewise 
based on such odic vibrations. There are clairsentients who can see a tone as 
a color and who can even tell colors by the sense of touch, being able to 
detect differences in color from differences in the radiation of heat or cold 
given off by the various hues. Others can discern the emotions of love or 
hatred, of good or ill will, of courage or fear, of faithfulness or 
unfaithfulness in their fellowmen not only through their own sensations, but 
in the corresponding colored pictures, and so are able to portray the concepts 
of love, faithfulness, sorrow, joy, hatred or envy in a colored picture. All 
this rests on the odic vibrations that accompany their sensations. 

“Od is therefore also the conveyor of our physical sensations. Hence, 
if the od is forced out of a limb of your body, that limb also loses all feeling. 
The od may be forced out of the entire body or out of parts of the body in a 
great many ways. It may be expelled by strokes or by internal ruptures that 
interfere with the operation of the blood as the od carrier. Physicians 
habitually expel the od by means of anesthetics. Alcohol consumed in 
excess will also cause the expulsion of od and thereby bring on partial or 
complete insensibility. The sense of feeling returns as soon as the body has 
gotten rid of those foreign substances. 

“Contrariwise, feeling persists even after a corporeal limb has been 
separated from its body, for the odic body of a terrestrial being remains 
intact, even after a limb of the corporeal body has been removed. A person 
who has lost a leg, therefore, still has the odic leg, and since od is the 
conveyor of feeling, the person often feels as though he had not lost the 
corporeal limb at all, even after it is gone. He feels pains in the knee, the 
calf, the heel or the toes of a leg that is no longer part of his body. Anyone 
who has undergone amputation will bear out this statement. 

“Because the od remains with the spirit when the latter leaves the 
body at corporeal death and is the conveyor of physical sensations, it is 

possible for the disembodied spirit to experience the same sensations as a 
spirit still inhabiting the material body. For this reason the spirits of the 
departed are able to feel pain as acutely as they could during their earthly 
life. 

“Spirits of those deceased who because of the lives they led have been 
committed to a lower (inferior) sphere believe that they still inhabit the earth 
as human beings. This is because: first, they still have the same sensations 
they had as living human beings; second, they look upon their odic bodies as 
bodies of flesh and blood, because the odic body has exactly the same shape 
and appearance as the material one; and finally, they have lost all 
recollection of their corporeal death. 

“The od of each living being has a distinctive odor. 

“Since od is spiritual in its nature, its odor is perceived through 
spiritual powers of perception and not through the physical sense of smell. 
The odor of the od of each living being differs from that of any other. Just 
as there are no two individuals with the same physique and the same 
features, so no two human beings have the same od and the same odic odor. 
As every spirit, even a disembodied one, possesses an odic body, so, 
likewise, disembodied spirits have their own characteristic od smell, which 
is the more unpleasant, the lower the spirit. That is why the old books, when 
reporting of the appearance of the Devil, speak of his arriving with a vile 
stench. 

“Due to the fact that the od extends beyond the body in the shape of 
the aura, it can be perceived by others from its smell. Something of the odic 
scent of a living being adheres to every object that its odic radiations touch. 

“It is by the odic scent that a dog can tell its master’s belongings and 
tracks, and police dogs can trail criminals. Only when the original trail has 
been obscured by later ones whose odic scent is fresh does it become 
difficult or impossible to follow the old trail. 

“The odic radiation of a living organism with its characteristic scent 
adheres not only to coarse-grained matter with which it came into contact, 
but also to such fine-grained substances as the ether through which the 
organism passed. 

“Thus everything in Creation leaves behind an odic trace of its 
presence that links the day of its coming into being with the last day of its 
life. 

“I can best explain this by a material example. If a wagon laden with 
a finely ground substance [e.g., flour] is driven along a road, and a constant 

stream of this substance runs through a crack in the bottom of the wagon to 
the ground, the course traveled by the wagon can be traced by following the 
trail of the substance, which is like a band connecting the point of departure 
of the wagon with that of its destination. 

“Such a band is formed by the emitted od of every creature on its way 
through life. It is the trail by which migratory birds find their way back to 
their homelands and the swallow finds the same roof under which it had 
once built its nest. The odic sensitivity of these creatures is extremely well 
developed. You call it animal ‘instinct’. But this instinct is active only so 
long as they are in good health. Sick animals, because of the weakening of 
their odic powers, lose their odic sensitivity for following their own or 
another creature’s trail. For this reason migratory birds that are in poor 
health cannot find their way home, and a sick dog cannot follow its master’s 
trail or its own. 

“There are also human beings whose odic sensitivity is so great that 
they can perceive the odic scent of another individual at some distance and 
find it pleasant (they find the person likeable) or repulsive (they dislike the 
person), even if they have never met or otherwise come to know the 
individual in question. Mutual attraction or repulsion ‘at first sight’ is 
merely the reaction to odic sensitivity. Hence the popular expression: ‘They 
can’t stand each other.’ [in German: Sie können sich nicht riechen. ‘They 
cannot (bear the) smell (of) each other.’] 

“Od is among the most wonderful things in God’s Creation. The odic 
band not only keeps you in touch with everything with which you came into 
contact in life, but it also reflects your entire life: every experience, every 
act, every utterance, every thought of yours is reproduced by it as in a film. 
It is the ‘Book of Life’, in which everything is recorded. It is a photographic 
record that retains and reproduces everything. It is a film that does not lie, 
and whose revelations cannot be denied. It is the evidence by which you 
will one day be judged by your Creator. 

“For every terrestrial being its predestined fate is imprinted in its od 
from the outset and can be seen both in the odic body as a whole as well as 
in every particle of the od. The fate of a being can therefore also be read in 
the odic particles adhering as emissions to everything with which that being 
has come into contact. 

“Not all that you do or suffer in life is predestined. Most of it results 
from the self-determination of your own free will. Only the general path of 
your lives, together with certain turning points along that path, is 
predestined. What you do while traveling that path and how you act at those 

turning points is for you to decide. That is your responsibility.. Your life 
has one purpose only: to raise your spirit to a higher level on the road that 
has been mapped out for you, to bring it nearer to God. Your path through 
life is one of tests. Its nature and length are fixed in advance; these you 
cannot change. The turning points on that path are intermediate exams, and 
corporeal death is the end of the path. Whether you do your duty as you go 
along the predestined path or not depends on your free will. Whoever passes 
the final examination, his spirit will continue to progress in the Beyond until 
it reaches its final goal: union with God.. Whoever fails must take the tests 
over again until he can pass them. Passing or failing are not predestined, but 
depend on your own merit or shortcomings. 

“The Christian religions do not recognize this truth. They do not 
know that the Creator works like an architect who first draws the plans 
according to which a building is to be constructed. These plans do not give 
all the details of the interior construction of the building or of the materials 
to be used for that purpose, but only the outer contours. 

“In a like way, God has laid out the major lines for the life structure of 
every individual, according to which life is fixed in outline, leaving each 
person free to decide upon the interior details. 

“There are many references in the Bible to the fact that man’s fate is 
predestined. ‘Man does not even know the hour that has been set for him.’ 
(Ecclesiastes 9: 12) ‘All the days of my life were set down in Thy book ere 
they ever took shape.’ (Psalm 139: 16) And in the Book of Ecclesiastes 
you read furthermore: ‘Everything that happens has been determined long 
ago, and from the beginning it is set what a person will experience, and no 
one can demand an explanation from Him Who is stronger than he. The 
subject is much talked about, but that is useless, for who knows what is good 
for a person in life?’ (Ecclesiastes 6: 10-12) ‘My fate lies in Thy hands.’ 
(Psalm 31: 16) The prophet Jeremiah utters the words: ‘Oh Lord, I know 
that man’s fate lies not in his own hands and that a person going through life 
may not direct his own steps.’ (Jeremiah 10: 23) ‘Their doom is rushing 
upon them.’ (Deuteronomy 32: 35) 

“Birth and death and the span of life that lies between them are 
predestined and beyond man’s control. No one, not even a physician, can 
therefore save a person’s life. Every person dies at the appointed moment. 
‘No one has power over his day of death.’ Christ 
confirms this truth with the words: ‘Who is there among you with all his 
worries who can prolong his allotted time of life by a single span?’ 


 
“Just as a human architect can make alterations to his original 
construction plans, so it is within the realm of possibility for God, by way of 
exception, to permit changes in anyone’s destiny. Only He can lengthen or 
shorten the time of a person’s life. As the Bible also tells you, God 
sometimes prolongs the life of one of His servants who has proved faithful 
and shown himself to be a trustworthy helper in God’s Plan of Salvation for 
winning back those who have fallen away from Him. Thus to Hezekiah He 
sends the message: ‘I will add fifteen years to your life.” (II Kings 20: 6) 
He shortens the foreordained life span of others because they not only fail to 
perform the life work allotted to them but try to dissuade their fellowmen 
from fulfilling their duty to God. ‘These bloodthirsty liars will not live out 
half their days.’ (Psalm55: 24) By ‘bloodthirsty liars’ the Bible does not 
mean those guilty of actual bloodshed on earth, but of killing the souls of 
their fellowmen by enticing them away from God. ‘The fear of the Lord 
prolongs days, but the days of the wicked shall be shortened.’ (Proverbs 10: 
27) God inspires the prophet Jeremiah to announce to Hananiah: ‘This very 
year you will die, because you instigated people to disobedience towards the 
Lord.’ 

‘By the blood you have shed (by inducing people 
to separation from God) you have become guilty, and through the idols you 
have made you have defiled yourself and caused the Days of Judgment to 
draw near and you have come to the end of your years.’ (Ezekiel 22: 4) 

“The destiny of the various nations is also foreordained. 

“You do not understand these matters because you have no true 
conception of the causes and ends of the great events of the world. Above 
all, you are ignorant of the purpose underlying the material Creation and do 
not know what relationship exists between the incarnated spirit and God’s 
Creation. 

“Of these things I shall tell you more hereafter. 

“I have inserted my remarks relating to destiny because they were 
necessary in connection with my explanation of the odic force, since 
otherwise you would not be able to understand what I am about to say about 
‘clairvoyance’ in its relation to od. 

“‘Clairvoyants’ are living beings, humans or animals, whose spirit is 
able to detach itself from the body to such an extent that its power of vision 
is similar to that of the spirits of the Beyond, which have left their terrestrial 
bodies altogether. 

76 


“A well-trained clairvoyant is able under certain circumstances to read 
the destiny of another person imprinted upon that person’s od. He can read 
the whole past of a person whose od he sees, and not only the part that was 
predestined, but also those events that have already occurred as a result of 
the exercise of the individual’s free will. Of the future, however, he can read 
only what is foreordained, but not that which depends on the person’s free 
will. 

“The manner of a person’s death can be foreseen by a clairvoyant 
only when this also is predestined, for it is not a part of every person’s 
destiny. As a matter of fact, what is foreordained in some cases is left for 
the individual to determine in others. It is only the hour of death that is 
predestined for everyone. 

“In order for ‘clairvoyance’ in this area to be possible, the 
‘clairvoyant’ must in some way establish contact with the od of the person 
whose destiny is at issue. He must either have that person before him in the 
flesh so that the odic emissions can reach him, or else he must touch some 
object that has been in that person’s possession and to which, consequently, 
some of his odic radiation clings. 

“The ability of a clairvoyant to read sealed letters or to recognize 
objects he cannot see with his corporeal eyes is also based on this odic 
radiation. The more powerful the odic radiation emanating from the object, 
the more distinct the clairvoyant’s vision. 

“If a clairvoyant’s spirit is able to detach itself completely from his 
body and actually to leave it, then it is in a position to follow the odic trail of 
another person and to ascertain his whereabouts at the moment. 

“Not all clairvoyance, however, comes about through odic radiation. 
Many events that happen at a great distance from the clairvoyant are seen by 
him at the instant of their occurrence due to the fact that his spirit, having 
left the body, is present at the scene of the event, or else, even though the 
spirit remains with the body, because the news is imparted to him by the 
spirit world through ‘clairaudience’ or shown to him in a picture through 
‘clairvoyance’. 

“The future of individuals with whose odic radiations the clairvoyant 
has not come into contact, as well as the future of countries, peoples, cities 
and other communities can be seen by a clairvoyant only when it is shown to 
him by the spirit world by means of pictures. Producing such pictures, 
which may depict the coming events either with faithful accuracy or by 
means of ‘symbols’, is not difficult for the spirits charged with that task. Od 
is the material employed by them for pictures of this kind. 

77 


“The future of nations and other coming events were generally 
revealed to the prophets of the Old Testament by means of symbolic 
pictures. 

“Od also possesses color. This, too, varies for each creature, ranging 
from the deepest black through trillions of shades to the most resplendent 
white. You mortals cannot conceive of the diversity of these colors. On 
some autumn day, study the yellow of the leaves. Among all the leaves that 
have turned yellow you will not find two that have exactly the same shade of 
yellow. A similar diversity is to be found in all the colors. 

“I have repeatedly indicated to you where the reason for the great 
differences in the scent and color of od lies, namely in the spirits of living 
creatures. The lower the thinking and desires of a spirit in relation to God, 
the uglier it is as a spirit. Spirits, too, have shape.. Your human spirits have 
the shape of your human body, or, to put it more correctly, your human 
bodies have the shape of your spirits. So also the bodies of animals are 
shaped like their spirits, for the physical body has the same shape as the odic 
one, and the odic body is shaped to conform completely to the spirit. With 
the help of the od the spirit builds up the physical body to correspond with 
its own image and it own shape. 

“Your so-called scientists will of course ridicule you if you tell them 
that the incarnated spirits have the shape of the bodies that they inhabit. 
They cannot conceive of a spirit that has a shape. They believe that only 
what is material, limited by time and space, can have shape. They are sorely 
mistaken. Spirits are not shapeless, as indeed there is nothing in all creation 
that has no shape. Spirits have form and shape, and yet they are not bound 
by either time or space, as are material bodies. How, unless each of us has 
its shape, could we spirits recognize one another? The Angel Michael is 
different from Gabriel, and Gabriel from Raphael and other spirits, to 
mention only these Biblical characters. The fact of the matter is, then, that 
all spirits have shape, beginning with God and His high spirits, all the way 
down to the most hideously misshapen figures of the depths and to the spirit 
world incarnated in matter. 

“Beauty is harmony and ugliness is disharmony. That is a law that 
applies to all Creation. The most beautiful face in a portrait can be made 
utterly hideous by a disharmonious stroke of the brush. In the same way the 
spirit becomes the uglier in form, and especially in the features of its face, 
the more disharmonious its attitude toward the Creator, in whose image and 
likeness it was originally created. 

78 

 
“Just as the od surrounding the spirit takes on the latter’s shape, so too 
it shares in the beauty or ugliness of the spirit’s color and scent. For this 
reason you witness, in the materialization of spirits as it takes place 
nowadays, that the odic radiations of a good spirit give off a beautiful light 
and, as the condensation of the od progresses, emit a sweet scent, whereas 
the od of low spirits is shrouded in darkness and always causes an offensive 
smell. It is true that mortals cannot always perceive this scent, as it can be 
detected by your physical sense of smell only in rare instances. 

“These are facts which your scholars have had ample opportunity to 
confirm. 

“The harmony or the discord of the spirit is also transmitted through 
the odic body to the physical body. For this reason a person’s character is 
expressed in the lines of his body, particularly in the features of his face, and 
even in the shape of his limbs. Those who are familiar with this law can 
therefore read the character of the spirit from the lines and shape of the 
various parts of the body. Also the body’s posture, its way of walking, and 
its gestures are expressions of the spirit. For this reason also a person’s 
character can be judged from his handwriting. That is why the messages 
communicated through a human medium by the spirit of someone who has 
died will be written in the handwriting peculiar to the sender while he was 
alive on earth; the handwriting changes only when the character of the 
deceased has undergone a marked improvement in the Beyond. 

“Since a person’s destiny appears pictured in his od like building 
plans and is transmitted by the od to his physical body, it can be read also in 
the lines and marks of his body. Hence, whoever is familiar with these 
marks will be able to see at least a part of what a clairvoyant can see more 
fully in the od. 

“I could dictate to you a very interesting book on all of these 
interrelated facts, but it is not my task to enrich human knowledge; I am 
charged only with telling you enough of these matters to enable you to 
understand the facts of communication by spirits with the material world, 
and the laws on which that communication is based. 

“Inasmuch as od is spiritual in its nature, it also has the property, in 
common with spirits, of being unobstructed by matter of any kind. In the 
same way that it permeates its own (physical) body without meeting 
resistance, it can pass through any other matter, once it has left that body. 
There is nothing that can obstruct it. 

“You have something similar in the case of so-called Roentgen rays 
(X-rays), so it will not be difficult for you to understand what I am saying. 

“Furthermore, just as in nature powerful forces are developed under 
the influence of heat, accompanied by the formation of clouds, and become 
visible in the shape of lightning, so the spirit world can, with the help of the 
od, create very powerful energy currents, either hot or cold. In the case of 
lightning you speak of hot flashes, which melt whatever they strike, and of 
cold flashes, which do not set fire to things but act only through the 
enormous pressure they exert. 

“Heat expands and dissolves, while cold contracts and condenses. 
This is a law that applies not only to the world of matter, but to that of spirit 
as well. 

“As you are able to convert matter into steam with the aid of high 
temperatures and even to cause this steam to become invisible to the human 
eye, so too is the spirit world able to dissolve matter completely. It also 
makes use of hot power currents, by means of which it converts matter into 
an od-like, that is, etherealized form. For, as I have explained to you, all 
matter is nothing but corporealized od, which can be dissolved into spiritual 
od. Matter that has been converted into od penetrates everything material 
without meeting resistance, just like all other od, and it can be transported 
anywhere and then recondensed anew into matter. 

“You speak of this dissolution of matter as ‘dematerialization’ and of 
the condensation of od into matter as ‘materialization’. 

“Whereas the spirit world causes matter to dissolve by means of hot, 
high-power odic currents, it uses cold currents for condensing od, in keeping 
with the general laws of nature. And just as you, when employing powerful 
terrestrial currents, observe great care so as not to be harmed, so the spirit 
world takes equal precautions when applying odic power currents. When 
you handle high-tension wires, you make use of so-called ‘insulating 
devices’. You speak of ‘short circuits’ and similar contingencies. Likewise, 
when using odic currents for ‘dematerialization’ or ‘materialization’ in the 
presence of terrestrial beings, the spirits must use the same care in order to 
avoid harming these beings and to accomplish the desired dissolution or 
condensation of matter. 

“For this reason any unforeseen interference on the part of the 
participants at a spiritistic séance with the work of the spirit world may be 
dangerous for the medium, who serves as the power source, or for the 
participants, and may make the production of the desired phenomena more 
difficult or even impossible. For in this field also, such a thing as a ‘short 
circuit’ is possible, unless timely provision has been made for the necessary 
‘insulations’. 

80 




 

“All this may sound entirely too human to you, but I cannot repeat too 
often that everything you have on earth in a material state exists also in the 
spirit world in a spiritual state, and without any exception. It is not easy for 
you to understand this, seeing that all the concepts of your thinking are 
derived from the world of matter, and you find it hard to translate these 
concepts into spiritual terms. 

“The od with which your own spirit works in your physical body 
requires a certain degree of condensation, as I have already pointed out to 
you, for a certain balance must be struck between spirit and matter. For the 
same reason, the spirit world, when working through corporeal beings, must 
condense the necessary od to a degree suited to the purpose at hand. Light 
and heat constitute great obstacles to condensations of this kind. That heat 
is a hindrance you will readily see, since heat expands and dissolves. The 
fact that light may also be a hindrance to the condensation of od you may at 
least surmise, when I remind you of the darkroom necessary for the 
development of your photographic plates. 

“The condensation of od in the presence of heat and in bright daylight 
is not entirely impossible, but it requires a quantity of od so great that it is 
available to the spirit world for communicating with man only in the rarest 
instances. Otherwise, for Creation and for the performance of a special 
assignment from God, the good spirit world has at its disposal odic force in 
unlimited amount and strength. 

“It is therefore foolish and a sign of profound ignorance in such 
matters for people to ridicule the fact that many spiritistic phenomena can be 
produced successfully only in the dark. Many of your scientists even assert 
that darkness is insisted upon only so that ‘spiritistic deceptions’ cannot so 
easily be seen. It would be as reasonable to demand of the photographer that 
he develop his plates in broad daylight instead of in a darkroom and to call 
him a fraud because he can only do his developing in the dark. 
Unfortunately almost everybody is ignorant of the fact that the work of the 
spirit world proceeds according to the same laws as those governing your 
actions on earth. 

“What might be called ‘odic feeding’, a method of administering 
nourishment by means invisible to the human eye, which seems so 
incomprehensible to the human mind, is also accomplished by the 
dissolution and recondensation of od. 

“It happens that at all times there have been people who took no food 
whatever and still remained alive. In their case nourishment is administered 
by spirit methods, the spirit world dissolving the food into od and 

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introducing it into the digestive tract in that state. There the odic food is 
condensed into material food and is digested. For this reason also those 
people who to you seem to have eaten nothing eliminate waste quite 
normally, as though they had eaten tangible food. This method of 
nourishment is always associated with other activities on the part of the 
spirit world in connection with the individuals in question. It is not an end 
in itself, but a link in a chain of events serving a higher purpose. 

“From what I have told you so far you will be able to deduce for 
yourself that sufficient odic power is a prerequisite for every task performed 
by the spirit world on terrestrial beings in a manner perceptible to your 
senses. Odic force is the fuel throughout all of God’s Creation, including 
the spirits’ workshop on earth. 

“The question now comes up of its own accord: Where do spirit 
beings get the odic force they need for their communication with terrestrial 
creatures? 

“You might conclude offhand that it would be sufficient for spirits to 
use their own odic force for their work with matter. This, however, is not 
the case, for spirit beings require their odic force to sustain their own life 
functions and to perform their work in the spirit world. Above all, however, 
the od of the higher spirit world is far too fine and pure to combine with the 
very differently constituted od of terrestrial beings. You too have fine 
substances that you cannot mix homogeneously with coarser ones. 

“It follows that for its work on earth the spirit world must use od of a 
type suited to the terrestrial od, and, as a rule, it finds this od in those 
terrestrial beings within whose domain that work is to be performed. 
Human beings, animals, plants and minerals are therefore the sources of od 
from which the spirits take the necessary fuel, and these sources of od you 
call ‘mediums’. Terrestrial beings that are able to spare sufficient odic force 
are said to be ‘mediumistic’. 

“To a small degree all terrestrial creatures are mediumistic, for all 
possess odic force and are able to spare part of it, but in most cases their 
ability to do so is so slight that using them as sources of od for the activities 
of the spirit world is out of the question. 

“Even the odic force of the ‘mediums’, although it may be sufficient 
in quantity, is not always fit for immediate use. It must first, in all cases in 
which it is to be used as a fuel by the 'higher spirit world’, be purified, or, so 
to speak, ‘filtered’. Many of the substances you have on earth must be 
similarly ‘filtered’ before you can use them. 

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“Of course, the lower spirit world does not need to purify the od of the 
mediums, for the more impure this od is, the better it is suited to the od of 
such spirits. Hence it is also much easier for them to use mediums for their 
purposes, and they arrive at this end much more quickly than do the higher 
spirits. 

“What I now have to say about the use of odic force you could, as a 
matter of fact, discover for yourself by logical deduction from what I have 
already told you. 

“It concerns finding an answer to the question: In what way does the 
spirit world employ terrestrial od for work to be performed with material 
beings? 

“The best and shortest answer would be: It uses the same means your 
own spirit must use to activate the material limbs of your body in order to 
perform acts that can be perceived by the senses. So, in most cases, must a 
disembodied spirit provide itself with limbs of matter to make such activities 
possible. It does this by clothing its spiritual limbs in the od taken from 
mediums and appropriately condensed. 

“Whenever your own spirit wants to grasp a material object, it can do 
so by means of your material hand. Your physical hand is really nothing but 
the shell of the materialized hand of your spirit, formed by the condensation 
of terrestrial od. If, therefore, a disembodied spirit wants to grasp the same 
material object, it must first materialize its own spirit hand by condensing 
the terrestrial od at its disposal. There is no other way to do it. The 
materialization need not, of course, be as strong as that of your physical 
hand; it need not even be strong enough for the spirit hand to be visible to 
your physical eyes, but still strong enough to grasp the object. If the 
available od is insufficient to effect such a condensation, the foreign spirit 
will be no more able to grasp the material object than you if your arms and 
hands had been chopped off. 

“It is true, however, that a spirit can grasp and move a material object 
without materializing its spirit hand, provided that it previously dissolves the 
object into od, for matter that has been converted into od, and hence, 
etherealized, is directly accessible to a disembodied spirit. Unless such 
dissolution has taken place, a material object can be grasped by a 
disembodied spirit only if its spirit hand has undergone materialization, for 
only like can grasp like. 

“There are many degrees of odic condensation or materialization, 
from that visible only to a clairvoyant’s eye to the complete materialization 
of spirits, in which case they differ in no respect from a material body. The 

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degree of condensation is thus dependent upon the amount of od available to 
the spirit world for its purposes. 

“Let me cite a few more examples. Your own spirit wants to speak so 
that your fellowmen may hear what you say with their corporeal ears. What 
must it do? It must make use of your body’s material organs of speech; 
without them it will not succeed. And when a spirit wants to speak, having 
no body and, consequently, no organs of speech, what must it do to produce 
sounds intelligible to human ears? It has two ways of doing this. One way 
is to materialize its own spirit organs of speech by condensing them with the 
aid of terrestrial od; the other way is to condense the spirit sounds by means 
of the mediums’ available od to such an extent that they become audible to 
human ears. In the latter case, therefore, the spirit does not need 
materialized organs of speech, but merely the condensed od of the sounds. 
You describe this method of speech by spirits as ‘direct voices’, which can 
be heard with more or less volume, according to the greater or lesser amount 
of odic force supplied to the spirits by the mediums for the purpose of 
condensing the odic sound. 

“You are visible to your fellow creatures because you have a material 
body. Your material body, however, is only the material shell of your spirit 
with all of its organs, for every organ found in your body has its counterpart 
in a spiritual state in your spirit. If, therefore, a disembodied spirit wants to 
appear to terrestrial eyes in such a way that it will be taken for a terrestrial 
being, it must clothe its spirit form with all of its spiritual organs in a shell of 
matter, which it produces by means of the condensation of terrestrial od. In 
the case of a spirit so materialized, the human eye can discover nothing to 
distinguish it from a normal person. This spirit has skin and bones, all 
external organs, fingernails, hair and teeth, as well as all inner organs, like a 
heart that beats, blood that circulates, and whatever else is present in any 
normal, flesh-and-blood human being. A complete materialization of this 
kind requires so much od that no one medium is capable of supplying it; in 
such cases, therefore, part of the substance of the medium’s corporeal body 
must be dissolved as well and used for materializing the spirit. For this 
reason, a medium loses quite a bit of body weight in materializations of this 
nature. The medium gets it all back, however, after the materialization has 
come to an end. 

“I am surprised that your scholars who conduct so many experiments 
in this field do not discover these facts for themselves, for surely they 
witness phenomena enough to point them in the right direction. They see 
materialized hands grasping and moving objects. They hear ‘direct voices’, 
and simultaneously they often see the cloudlet of od out of which these 

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voices are heard. When they photograph some of these phenomena, they 
sometimes find upon the plate something that looks like a larynx, formed by 
the spirit by means of the materialization of od, in order to provide it with a 
voice. When investigating complete materializations they find everything 
that is present in a normal human being, and yet they cannot hit upon the 
track of the truth. 

“The greatest obstacle in the way of recognizing the truth is the 
erroneous conception of the terms ‘spirit’ and ‘matter’. Once the fact is 
recognized that the essence of spirit Creation is the same as that of material 
Creation, and that they differ only in the nature of their being, most of the 
difficulties that now prevent a proper understanding of spirit communication 
with the material world will disappear of their own accord. One will then 
recognize that created spirits possess the same organism in spirit form that 
terrestrial beings possess in material form, that the body has been cast over 
the shape of the spirit, and, hence, that nothing can be contained in the 
material cast that is not also present in the spirit shape. One will also 
understand that the Beyond resembles the Here in every way, with the sole 
difference that in the Here all things are material, and in the Beyond all 
things are spiritual. 

“But all life, in both the material world and in the world of spirit, is 
bound up with the odic force. This is the most powerful force in Creation, 
and it is the force by means of which God, Who is the source of this force, 
can overturn all things. It is the means by which He and His spirit world 
perform the greatest ‘miracles’, as you call them. It is the force that enables 
the magician to perform superhuman feats, inasmuch as his own odic powers 
can be increased by the spirit world, either by the good or the evil spirit 
world, depending upon which of the two he enters into contact with. 

“In the case of the evil spirits, the demons that have severed their 
relations with God, this power has very definite limits, whereas God’s spirits 
can make use of it in immeasurable strength. 

“It was with this force that Christ healed the sick and raised the dead. 
With this force he also cast out the evil spirits from those possessed of them, 
and with the help of this same force the good spirits enabled Christ to walk 
on water. This same force was used by the good spirit world under Christ’s 
command to bring about the miraculous multiplication of the loaves at his 
behest, by means of the materialization of the bread that had been brought 
there as od. 

“Christ promised this same power to all who would believe in him. 
‘And for those who believe, these miracles will follow: they will cast out 

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evil spirits in my name; they will talk in foreign tongues; they will handle 
serpents; and if they drink something poisonous, it will not harm them; they 
will lay hands on the sick, and make them well.’ ‘They [the 11 remaining 
apostles], however, went out, and preached everywhere; the Lord was with 
them with his power, and confirmed their word through the miracles that 
accompanied it.’ (Mark 16: 17-20) For a belief in God that is not only a 
belief in His existence, but an unshakable faith in Him and faithful 
obedience to His will brings a person into the closest union with God, Who 
is the infinite source of power.. Such belief will also place God’s spirit 
world at the service of that person, and his faith will render him capable of 
all things. ‘Everything is possible for one who believes.’ (Mark 9: 23) 

“Every true believer in God will therefore experience those things that 
were fulfilled in Christ, namely: 

“If we do as God wills, God will also do what we want.” 

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Biblical References to the Use of Odic Force 
in Spirit Communication 

And the Lord came down in the cloud of od, and spoke to him. 

(Numbers 11: 25) 

“Nature’s laws apply universally. They admit of no exception. If, therefore, 
the law of odic force that I have described to you is the basic law of all spirit 
communication, then it must apply wherever spirits communicate with man. 

“In order to show you that the odic power current was necessary also 
in the spirit communication with humans reported in the Bible, I want to go 
over some of the accounts in the Old and New Testaments with you, and 
explain them to you. 

“Naturally, for most of the spirit manifestations of which the Bible 
speaks, mention is made only of the fact of such communication; nothing is 
said about the accompanying phenomena. Nevertheless, there are plenty of 
instances in which the employment of od is expressly mentioned. 

“The first mention occurs in the story of Abraham. ‘When the sun 
had gone down, and it had turned completely dark, what passed between 
those pieces of meat was like a smoking furnace and a blazing torch.’ 
(Genesis 15:17) This happened while the Lord was speaking with Abraham. 
The odic current, when only slightly condensed, looks like a cloud of smoke 
and has a reddish-yellow gleam in the dark, like a flame of fire. 

“The story of Moses is full of relevant examples. ‘And the angel of 
the Lord appeared to him as a flame of fire leaping up from a thorn bush: 
when he looked, he saw the thorn bush ablaze with fire, yet not being 
consumed by it.’ (Exodus 3: 2) In this case also it was od that the spirit 
employed in order to speak to Moses. It had to have been night when Moses 
saw this apparition, for in the daytime, the od would have looked, not like a 
flame, but like a cloudlet enfolding the thorn bush. This is confirmed by the 
following Biblical account: ‘The Lord went before them, in a column of 
cloud by day, to show them the way, and in a column of fire by night, to 
shine for them, so that they might travel both by day and by night. Neither 
the column of cloud by day nor the column of fire by night ever left its place 
in front of the people.’ (Exodus 13: 21-22) The column of cloud was 
nothing else than the cloud of od, which, both in the case of the thorn bush 
and in guiding the Israelites, formed the odic shell that surrounded the angel 
of the Lord and that the angel needed to make itself perceptible to man. I 
have already explained to you that od is always associated with a spirit. 

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There is no such thing as independent, free-floating od.. Thus it was in all 
manifestations witnessed by the people of Israel. 

“Hence, whenever mention is made in the Old Testament of the 
‘column of cloud’, it is always in connection with some activity on the part 
of one of God’s spirits. ‘Then the “angel of God” who had traveled in front 
of the army of Israel up to this point shifted position and moved to their rear; 
consequently, the column of cloud moved from before them to behind them.’ 
(Exodus 14: 19) ‘As soon as Moses entered the tent, the “column of cloud” 
would come down and stand at the entrance of the tent, as long as the Lord 
was speaking to Moses.’ (Exodus 33: 9) ‘Then Moses called together 
seventy men from among the elders of the people, and had them stand all 
around the tent. And the Lord came down in a cloud, and spoke to him.’ 
(Numbers 11: 24-25) 

“On Mount Sinai, when the Lord wanted to speak with Moses in tones 
loud enough for all the people to hear, He said to Moses: ‘This time I will 
make the cloud thicker yet, so that all the people may hear me speaking to 
you and believe you forever.’ (Exodus 19: 9) This indicates expressly that 
the cloud of od was necessary to enable the Lord to speak to man. It also 
indicates plainly that the denser the od the louder the sounds produced by 
means of the odic force. Much the same is true of your radio. The stronger 
the power current, the stronger the sound transmitted. 

“When, therefore, the Lord appeared upon mount Sinai amid a mighty 
blare of trumpets, the odic force had to be correspondingly strong. Hence 
we are told: ‘And the mount of Sinai was completely wrapped in smoke, as 
the Lord had descended upon it in fire; the smoke rose like smoke from a 
smelting furnace, and the whole mountain quaked. And the sound of the 
trumpets became louder and louder. Moses spoke and the Lord answered 
him in a loud voice.’ (Exodus 19: 18-19) 

“While explaining the law of odic force, I pointed out that the 
condensation of od is produced with the aid of powerful currents. The same 
is true of the dissolution of condensed od. The great masses of od around 
Mount Sinai were also condensed by such high-voltage currents. It was 
therefore very dangerous to venture within the field of these high-voltage 
currents. Hence the Lord forbade the people to approach the mountain. 
Everyone – human or beast – who ignored the commandment, would surely 
die. (Exodus 19: 12) This was not an empty threat to instill a fear of God in 
the people, as you mortals believe. It was rather a justified warning of the 
lethal danger that naturally and necessarily accompanied any contact with 
those currents. Just as you call attention to the lethal danger from contact 

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with your terrestrial high-voltage currents by erecting warning signs, so the 
warning issued to the people of Israel was given for a similar purpose. Only 
after these currents had been turned off were the people to be allowed to 
ascend the mountain. The Lord announced when this would be with the 
following words: ‘Only when the ram’s horn is sounded, then may they 
come up to the mountain.’ (Exodus 19: 13) Only those whom the Lord had 
authorized to enter the odic currents, namely Moses and Aaron, could do so 
before that without danger to their lives. In their case, ‘insulation’ not unlike 
the kind you use for persons who need to be exposed to high voltages had 
been provided. 

“And when the Lord commanded further that people or animals 
should be killed for even attempting to come near the smoking mountain, 
this was not meant as a punishment for disobedience, since obviously in the 
case of animals the question of sinning could scarcely arise. This 
commandment was rather a measure for preventing any interruption of the 
power currents at all costs. Such an interruption would have resulted, had 
any material beings come into contact with the odic currents without 
authorization, that is to say, without being provided with proper means of 
‘insulation’. 

“This explanation of the events recorded in the Bible surprises you; 
the events may strike you as too mundane and material. But it is the truth, 
and it furnishes you with fresh proof of the universal validity of God-given 
laws, to which even the Creator Himself submits in His dealings with matter. 
He suspends not a single law, or, as the Holy Writ expresses it: ‘I know that 
whatever God has ordained has eternal validity.’ (Ecclesiastes 3: 14) 

“After this explanation you will also understand why Christ, 
immediately after his resurrection, forbade Mary Magdalene to touch him. 
The materialization of his spirit was then only beginning, and Mary 
Magdalene, by touching him, would not only have prevented any further 
progress of the process of materialization, but would have destroyed what 
had already taken effect. The explanation given in the Bible as the reason 
for Christ’s refusal to let her touch him was added later by an ignorant 
copyist who inserted the words: ‘I have not yet ascended to the Father.’ 
(John 20: 17) That this could not have been the true reason for refusing to 
let Mary Magdalene touch his materialized odic body is evident from the 
fact that, somewhat later, Christ expressly invited his apostles to touch him, 
although at the time he had also not yet ascended to the Father. But the 
materialization of his body was then complete, and therefore any contact 
with him could not cause bodily harm to his disciples or interfere with the 
materialization. 

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“Let us take a few more examples from the New Testament. In the 
transfiguration on Mount Tabor, ‘a cloud came and overshadowed them, and 
a voice called from inside the cloud’. (Matthew 17: 5) Thus, the cloud of 
od was necessary here also, in order to produce a voice that could be heard 
by human ears. The same cloud was used by Moses and Elijah to make 
themselves visible in bodies of condensed od to the three apostles present. 

“It was in a figure of materialized od that Christ appeared after his 
Resurrection and in which he stood before his disciples on Ascension Day. 
They saw his odic body dissolve into a cloud of od before their eyes, and 
when the cloud itself had become invisible by further dissolution, Christ had 
disappeared from their sight. The general belief that it was an ordinary 
cloud in the sky that hid Christ from his disciples is utterly wrong. 

“At Pentecost there appeared above the heads of the Apostles and of 
those who were with them ‘tongues of fire’. These were little flames of od, 
like the flame seen in the thorn bush, ‘that came to rest on the head of each’. 
Each one received a spirit of God in such a shell of od. These spirits, with 
the aid of odic power, began to speak through their human instruments – one 
in this, one in another foreign language – in as many foreign tongues as there 
were different nations represented among their hearers. From the 
circumstance that the tongues of od looked like little flames we see that it 
was night when God’s spirits descended. The actual time of the pouring out 
of the spirit was by your method of reckoning 1:30 in the morning. 

“A passage from Revelation will show you that the evil spirit world is 
equally bound by the laws governing odic phenomena. ‘And I saw a star 
that had fallen from heaven to earth; it was given the key to the mouth of the 
abyss. It opened the mouth of the abyss; and smoke poured out of the 
mouth, like the smoke of a huge furnace, till the sun and the air were 
darkened by the smoke from the pit. And out of the smoke came locusts onto 
the earth.’ (Revelation 9: 1-3) The text continues, describing how at God’s 
behest and as a punishment to man, the evil spirits materialized themselves 
with the aid of the odic force into locusts that, however, had human faces. I 
cite the foregoing passage only because it expressly mentions the ‘clouds of 
od’ that were indispensable for the materialization of these evil spirits. 

“Naturally all of the many materializations and manifestations of 
spirits recorded in the Bible had the required amount of odic power 
available, even if this fact is not expressly stated in each individual case. 

“The sacrificial offerings in the Old Testament were the source from 
which God’s spirits took the od required to enable them to speak. 

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“Among those portions of the Old Testament that are 
incomprehensible to you are first and foremost the laws of sacrifice of the 
Israelites. You ask yourselves, rightly enough: How can God, Who is the 
source of all life and happiness, of everything that is good and beautiful, find 
pleasure in the offering of animals, plants and herbs? Why should He feast 
on the blood of sacrificial animals, on the steaming fat of bulls, goats and 
lambs? Why should he delight in the fragrances made from myrrh, 
cinnamon, calamus, cassia and olive oil? Why should spices be especially 
attractive to Him? It may strike you as childishness for the great God, 
Whom the heavens themselves cannot contain, to have a small, terrestrial 
tent built for Himself, and that He should Himself designate and determine 
each trivial detail, every beam and bolt, every rug and curtain, every garment 
to be worn by the priests, from their headdress to their underclothes. Does it 
not in fact smack of human vanity that God should insist on the most 
precious materials: gold, silver and the most beautiful precious stones, so 
that the Tabernacle and its fittings cost a huge fortune in your money? 

“If you look at these things from a purely human standpoint, they may 
seem to you unworthy of a God. But once you realize what purpose God 
was pursuing and understand that this purpose could be achieved only by 
means of that which seems so incomprehensible to you, you will marvel at 
His infinite wisdom and love in this also. 

“Unhappily a knowledge of this purpose is hidden from you humans, 
although the purpose itself is expressly stated and pointed out to you in the 
Holy Writ. You have lost the skill of reading the Scriptures thoughtfully. 
Your eye glances over their contents as it would those of any worldly book. 
You take what you read in a purely human way. Your worldly-minded 
spirits cannot discern therein God’s mighty doings. Thus they are likewise 
incapable of grasping the true significance of what you encounter in the 
physical forms of the Tabernacle and the offerings described in the Old 
Testament. 

“Open your Bible, and I will lead you to an understanding of what it 
says about the tent of revelation (the Tabernacle) and its furnishings, about 
sacrificial offerings and the priesthood. 

“The sole purpose for which all of those directions were issued is 
indicated in the words: ‘There is to be a regular burnt offering made before 
God from generation to generation at the entrance of the Tabernacle, where I 
will enter into communication with you in order to speak with you. There I 
will communicate with the children of Israel.’ (Exodus 29: 42-43) 

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“God’s communication with the Israelites was the sole purpose for 
His building the Tabernacle and giving directions regarding sacrificial 
offerings. 

“You know that every spirit requires terrestrial odic force whenever it 
desires to communicate with material beings in a manner perceptible to 
terrestrial senses. This is a God-given law that applies to all spirit beings, 
from God, the highest spirit, to the lowest spirits of the depths. 

“Whenever, therefore, God Himself, or God’s spirits, either at His 
behest or with His approval, desired to communicate with the Israelites and 
speak to them, they had to have od of a suitable kind available. 

“All of the measures taken by Moses at God’s command in the 
erection of the Tabernacle and in the presentation of the offerings were 
designed to procure the purest terrestrial od. 

“As terrestrial beings are bearers of terrestrial od, and the od of human 
beings is a wonderful mixture of the many varieties of the earth’s od, the od 
required to enable God to speak with man was drawn from a great variety of 
earthly sources, including minerals, plants, herbs, trees and animals. Above 
all, however, it was necessary to ensure that the collected and already 
prepared pure od not be contaminated by impure od radiating from terrestrial 
matter. That is why all materials used in the construction of the Tabernacle 
and in making its fittings had to be of only the purest od. 

“Among the minerals, gold, silver and copper possess the purest odic 
mixture, as shown by the fact that they do not rust, for rust forms as a result 
of the absorption of impure od, which has a destructive effect on any od it 
penetrates. 

“The same thing is true of the fabrics that were used, some for the 
garments of the priests, some for curtains and carpets, and some for covering 
the roof of the Tabernacle. Blue and red purple, scarlet, and byssus are the 
fabrics with the purest odic mixture. Therefore the ephod of the High priest, 
who came the closest to the spirit of God that spoke through the cloud of od, 
had to be made of red and blue purple, scarlet and twisted byssus, 
interwoven with gold. 

“The ‘breastplate of judgment’, worn over the ephod, was made in the 
same way. In addition it was adorned with 12 precious stones, for these 
contain large quantities of the most valuable od. 

“The outer garment was all of blue purple, and at the edge of its skirts 
there were pomegranates of blue and red purple and scarlet, with little 
golden bells in between. All these details were of the greatest significance. 

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“The underclothes were of byssus, the breeches of pure linen. You 
also know that clean linen worn next to the body or used for bedding is 
especially conducive to health. That is because this fabric contains a special 
and pure od that imparts itself to your body and exerts a strengthening effect. 

“Of all woods, acacia is the purest and was therefore the only lumber 
that could be used in the construction of the Tabernacle. 

“Also all the other instructions – concerning the composition of the 
utensils, curtains, carpets, and tent coverings – were likewise issued solely to 
ensure the greatest purity of the od. You can find them for yourself by 
consulting the Bible. 

“Everything I have spoken of so far served as a precaution against the 
contamination of the od that was being prepared in the shape of an od cloud 
forming above the Ark of the Covenant and that was to serve to convey 
God’s words. For the same reason the priests were required to wash their 
hands and feet in the water that stood at the entrance to the Holiest of Holies 
before they went near the Ark of the Covenant. 

“The most important thing, however, was the preparation of the od 
itself that, floating as a cloud above the Ark, was required for God to speak 
to Moses. In this case the speech was not through a medium, but by ‘direct 
voice’.. The spirit sounds were sufficiently condensed by the terrestrial od 
of the cloud to make them audible to human ears. As the Bible says: ‘And 
when Moses entered the Tabernacle, he heard the Voice speaking to him 
from the cover of the Ark of the Covenant, from between the two cherubs: 
and that is how God spoke to him.’ (Numbers 7: 89) 

“The purpose of the prescribed offerings was the preparation of this 
od cloud. 

“You are sufficiently familiar with the fact that blood is the conductor 
of od in the physical body. Hence the greatest amount of, and the most 
soluble, od is found in the blood, and so the blood is the best source of od for 
communicating with the spirit world. And it was only for the sake of 
obtaining od that animals were sacrificed, both in the idol worship of the 
heathens and in the Divine service of the Jews. The blood was poured on 
the altar, and some of the meat, particularly the fat, the kidneys and the liver, 
was disintegrated into od by being burned, for, next to the blood, these parts 
are richest in od. 

“By means of the offerings to their idols, the heathens prepared od for 
communicating with evil spirits. In God’s Tabernacle, the preparation of od 
was undertaken to make it possible for God and His higher spirits to 

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communicate with the people of Israel, as witness the words spoken by God 
to Moses: ‘The priest is to sprinkle the blood on the altar of the Lord at the 
entrance of the Tabernacle, burning the fat to rise as a sweet smell for the 
Lord. They shall no longer offer their sacrificial animals to the evil spirits 
whose idol worship they are now practicing.’ (Leviticus 17: 6-7) 

“Since the od cloud above the Ark of the Covenant represented the 
purest mixture of terrestrial od, only those animals whose od was of the 
purest kind were allowed to be slaughtered. So-called ‘unclean’ animals 
were not allowed to be used as sacrificial animals. The animals regarded as 
‘unclean’ in the Bible are those that have the lowest and most impure od of 
any creatures whose flesh could conceivably serve as human food. This is 
also why the people were forbidden to eat the flesh of unclean animals. 
Because of its impure od it was harmful first of all for the human body. 
Your physicians know well enough that eating pork is not to be 
recommended, especially for growing children. What you call scrofula 
would scarcely be found among children if they were denied pork, which is 
not wholesome even for adults if it forms a substantial part of the daily diet. 

“There was, however, another reason for forbidding the Jews to eat 
the flesh of unclean beasts. You know that any impure od that may be 
present in a person offers a dangerous opening to the evil spirit world to 
influence him negatively in a lasting way. Impure od is the breath of life of 
the evil spirits, and whenever they find someone whose od is like their own, 
they can very readily not only influence his thoughts and imagination, but 
also arouse his physical passions to a dangerous pitch. A person whose od is 
pure is not easily accessible to evil, which is kept from direct contact by the 
radiation of his pure od. For evil can no more bear pure odic radiation than a 
person whose eyes are afflicted can bear strong light. The purity of a 
person’s od depends upon the purity of his spirit, and since most people, 
because of their impure spirits, already have quite enough impure od to offer 
sufficient openings to evil, it is most important to not add more impure 
terrestrial od through the consumption of unclean food. 

“God therefore had very important reasons for forbidding the eating of 
the meat of unclean animals. The influence of the Powers of Evil was 
particularly strong in those days, owing to the widespread idolatry, and God 
wanted to protect the people He had chosen as the bearers of His faith 
against this pernicious influence. 

“For the same reason He issued the numerous rules to govern those 
cases in which the Israelites came into contact with impure od, and were 
considered unclean in consequence. 

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“The od of clean, unblemished animals, however, was not sufficient 
by itself for the preparation of the odic mixture needed for the Tabernacle. 
Also the purest od that could be procured from plants and minerals was 
needed. The od of flowing myrrh, of cinnamon, calamus, cassia, rye bread, 
flour, wine and olive oil was mixed with that of spices like stacte, onycha 
and galbanum, pure frankincense and salt. Thus it became a ‘sweet smell for 
the Lord’.. You know from what I have taught you what is meant by ‘sweet 
smell for the Lord’; you know that the purest od likewise emits the sweetest 
odor. 

“The odic mixture for the Tabernacle was prepared by God’s spirits in 
a state of purity corresponding to that of the spirit that manifested itself. The 
‘chemists of the Beyond’ were those beings that you call ‘cherubs’. That is 
why their image was placed above the cover of the Ark of the Covenant in 
the form of golden statues and was also embroidered on the curtains and 
carpets. 

“Inasmuch as the od was collected above the cover of the Ark and was 
used for God’s spirit to speak, the od had to be prepared in the immediate 
vicinity of the Ark, for the source of od must always be in close proximity to 
the spirit that needs it. Hence the altars and the tables on which the various 
offerings were made ready were close to the curtain behind which the Ark of 
the Covenant stood. 

“The collection, holding together and condensation of the od was 
facilitated by the fact that the Ark was in a space enclosed by carpets and a 
curtain. You, too, when you desire to collect od in quantity and to achieve a 
high degree of condensation, make use of a so-called ‘cabinet’, within which 
or at whose entrance the medium, who is the source of the od, sits. The laws 
governing spirit communication with mankind are the same everywhere. 

“The fact that the wings of the two cherubs at both ends of the Ark of 
the Covenant were extended like a roof further contributed to holding the 
cloud of od together above the Ark. 

“The great strictness of the injunctions for keeping any impure od well 
away from the Tabernacle also served another purpose: if the pure and very 
powerful odic currents produced in the Tabernacle by the spirits of God were 
allowed to come into contact with impure currents, the bearer of the impure 
od would be killed by the high-voltage currents, just as surely as anyone 
who comes into contact with terrestrial high-voltage electric current without 
proper insulation will die. 

“For this reason Aaron was not allowed to enter the sanctuary 
whenever he pleased, but only after the condensation of the od above the 

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Ark was completed and the high-voltage currents employed for the purpose 
had been turned off. He was told when he could enter. Had he not heeded 
the instructions, he too would have been killed, as were his two sons when 
they violated the laws for keeping the preparation of the od pure during the 
burning of the ingredients. 

“After what you have just learned, the laws concerning sacrificial 
offerings and the outfitting of the Tabernacle will appear to you in a far 
different light than heretofore. 

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Mediums 

Many were the occasions and fashions in which God 
used to speak to our fathers through the prophets. 

(Hebrews 1: 1) 

“In the days when men sought God from their inmost hearts, their 
communication with God’s spirit world was a direct one. Most individuals 
possessed the natural qualifications needed for such spirit communication. 
Their own spirit, attuned to what was lofty and divine, was capable of 
receiving messages from the spirit world through spiritual sight, hearing and 
feeling. This was the same as what you call ‘clairvoyance’, ‘clairaudience’, 
and ‘clairsentience’ today. No intermediaries were needed to transmit the 
messages from the Beyond. 

“These gifts disappeared as mankind turned away from God and 
devoted all its thoughts and care to worldly things. In their excessive pursuit 
of money and other worldly goods, people forgot God. This not only 
severed the communication with the good spirit world, but caused those gifts 
that had made spirit communication possible theretofore to fade away. 
Today the majority of mankind has come so far that it no longer even thinks 
about or believes in the possibility of such communication. There are 
relatively few people today who possess the gifts in question and who are in 
touch with the world of good spirits the way the God-fearing folks of old 
were. 

“But the time is coming when things will again be as they formerly 
were in this respect, that is to say, when each individual can communicate 
with the Beyond via spiritual seeing and hearing. 

“Until that time, however, those who still believe in God may 
communicate with spirits through another channel, and many who do not 
believe in God may witness the workings of the spirit world with their 
corporeal senses, and thereby be roused in their hearts to return to a belief in 
God, in the Beyond, and in the continuation of life after the death of the 
body. 

“For this purpose God gave mankind of today so-called ‘mediums’.. 
The meaning of this term has already been made clear to you, but since a 
correct understanding of the nature of ‘mediums’ is among the most 
important points in the domain of spirit communication, I do not want to 
neglect to instruct you thoroughly in this particular. I shall confine myself to 

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discussing human mediums, omitting those cases in which animals may 
serve as mediums. 

“‘Mediums’ are intermediaries, or human instruments, employed by 
the spirit world to communicate with mankind. Inasmuch as the spirit 
beings require odic power for this purpose, ‘mediums’ are human beings 
who serve the spirit world as sources of odic force. 

“It is chiefly their own od that mediums surrender to the spirits 
manifesting themselves. The mediums are, however, at the same time 
collectors of the od contributed by the non-mediums in attendance at so-
called spiritistic séances.. Just as sometimes happens in building an 
aqueduct, when the water from the main spring is supplemented by that of 
many smaller springs in order to increase the output, so the medium’s 
capacity to supply od is increased by adding in the weaker odic power of the 
other persons present. 

“While all people possess odic power, in most cases it is too closely 
bound to the body to be surrendered readily. Hence it is not available to the 
spirit world in adequate strength. 

“People suitable to function as mediums are highly ‘sensitive’. This 
means that because of the ease with which their od can be dissolved, the 
impressions made upon them are much deeper than in the case of other 
people. This is not a sickly state, as your scientists think, and has no relation 
to nervousness, hysteria or lack of will power; on the contrary, good spirits 
cannot use nervous, irresolute or sick persons as mediums. A good medium 
has more will power, stronger nerves and better physical health than other 
people. 

“Mediums are divided into different types according to the purpose for 
which their odic power is employed by the spirit world. 

“1. If this power is used to raise or lower a table or to cause it to emit 
raps, the medium employed in this connection is called a ‘table medium’. 

“The raising and lowering or the rapping of the table are used as a 
sign language for obtaining messages from the spirit world. This is the 
lowest form of spirit communication, for the spirits that appear at table 
tipping séances are almost without exception those of a low order. The high 
spirit world does not choose this manner of communication. Thus it happens 
that at such gatherings the low spirits that appear often carry on much 
mischief, occasionally assisted by the tricks of the participants. 
Unfortunately, table tipping with its partly laughable, partly untruthful 

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manifestations does much to discredit also the higher forms of spirit 
communication. 

“Those who seek God and friends of the truth will therefore shun 
communication of this kind and choose only methods worthy of high goals. 

“2. When messages from the spirit world are conveyed through the 
writing of a human being, that person is called a ‘writing medium’. 

“The manner in which the writing is accomplished differs widely 
among the writing mediums. In one case, the thoughts are inspired into the 
fully conscious medium and written down by him (or her); he is therefore 
also known as an ‘inspirational medium’. Another medium’s hand may be 
guided at the same time as the words he writes are inspired into his spirit. 
All the while he is fully conscious of his actions. Simultaneous inspiration 
is necessary in those cases where the medium offers too much resistance to 
the guidance of his hand. Others know only that they are writing, but are 
quite unaware of the content of their writing. Still others write in a state of 
complete unconsciousness; they know neither that they are writing nor what 
they are writing. 

“Moreover it frequently happens that one and the same ‘writing 
medium’ will write in several of these ways. 

“So-called .direct writing’ is substantially different from the above 
type of mediumistic writing, being produced by the spirit itself, which makes 
use only of the odic force of the medium and not of the latter’s hand. By 
means of the od it takes from the medium the spirit materializes its own 
hand, and with it writes upon a surface that is not in contact with the 
medium, like a slate, a sheet of paper, or something similar. The amount of 
od required for this method is significantly greater than when the medium’s 
hand is used in writing. 

“You are familiar with two examples of ‘direct writing’ from the 
Bible. The tablets bearing the Commandments were written on Mount Sinai 
by the hand of God, as related in the books of Moses: ‘The tablets were the 
work of God Himself, and the writing inscribed on the tablets was God’s 
own writing.’ (Exodus 32: 16) 

“When King Belshazzar celebrated a great feast with his lords and 
drank out of the sacred vessels that his father had stolen from the temple in 
Jerusalem, while singing songs of praise to his idols, ‘the fingers of a human 
hand appeared and wrote on the whitewashed wall of the royal hall across 
from the chandelier, so that the king saw the back of the hand as it wrote.’ 
(Daniel 5: 5) 

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“The medium’s hand may also be used for drawing or for painting 
instead of for writing. In this case the mediums are called ‘drawing or 
painting mediums’, the general process being the same as with the writing. 

“3. Another type of writing mediums are the so-called ‘planchette 
mediums’. A ‘planchette’ is a slab of wood, metal or other material upon 
which are marked the letters of the alphabet, numbers and other symbols. 
The surface of the planchette is smooth, so that an object may readily be slid 
about upon it. The medium, who retains full consciousness, lays his hand on 
some easily movable object resting on the slab that has a point or pointer. 
He then waits until the object is moved towards the letters. The pointer 
indicates, one after another, the individual letters that will when put together 
spell out words and sentences. 

“The planchette medium sits with his eyes closed or, better still, 
blindfolded, so that he cannot see the letters himself, since otherwise there is 
a danger that he might help along the motion of his hand and thus reproduce 
his own thoughts. 

“The most famous of all planchettes was the ‘breastplate’ on the 
ephod (outer garment) of the high priest, who was himself the medium. 

“In your modern translation of the Bible this ‘breastplate’ is referred 
to as the ‘oracle plate’ because it was used by the Israelites when they ‘asked 
of God’.. It was in the shape of a square and consisted of four rows of 
precious stones, the first row being composed of a sardius, a topaz and a 
carbuncle; the second of an emerald, a sapphire and a diamond; the third of a 
jacinth, an agate and an amethyst; and the fourth of a chrysolite, an onyx and 
a jasper. (Exodus 39: 9-13) 

“On each stone was engraved a character, corresponding to the names 
of the twelve tribes of Israel; they thus formed a kind of alphabet. Precious 
stones were used because they possess strong odic force and thus 
strengthened the high priest’s mediumistic power. Between the stones was a 
wide, smooth, groove of gold without corners or edges. 

“A part of the equipment was the so-called ‘forehead plate’, a holy 
diadem of gold engraved with the words: ‘Dedicated to the Lord’.. This was 
fastened to the headband with a cord of purple, and was the most important 
of the objects used in consulting the Lord. Hence it bore the inscription 
‘Dedicated to the Lord’ with good reason. (Exodus 39: 30-31) 

“Whenever he ‘asked of God’, the high priest untied the lower edge of 
the breastplate from the ephod and brought the breastplate into a horizontal 
position. He then removed the engraved plate of gold, or ‘diadem’, from the 

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headband and laid it into one of the grooves between the precious stones. 
Then he held his hand over the breastplate, without touching either it or the 
‘diadem’ that rested upon it. The very strong odic force of the high priest 
was used by God’s spirit world to set the golden diadem in motion. It glided 
along the grooves, touching in sequence, with a small eyelet by means of 
which it was fastened to the headband, those stones whose characters were 
to be joined into a word. When a word had thus been spelled out, the 
diadem glided to the right edge of the breastplate, where it struck a small 
bell to indicate that the word was complete. When the words had been put 
together to form a complete sentence, the diadem slid both to the right and 
then to the left side of the breastplate, striking the bells on both sides in 
succession. This double signal indicated the conclusion of a sentence. In 
this way all possibility of error was eliminated, since no character belonging 
to one word could be moved to the preceding word, and no word from a 
preceding sentence could be moved to a following one. 

“Inasmuch as this method excluded any possibility of 
misunderstanding God’s answer, the diadem and the bells were known 
collectively as the ‘sacred lots’, symbols of truthfulness and clarity. In the 
Hebrew text they are called ‘the Urim and Thummim’, words that also mean 
truth and clarity. 

“In the days of the kings of Israel the ‘breastplate of judgment’ was 
often used when people ‘asked of God’, the priests acting as mediums. 
David in particular thus appealed to God in almost all important matters 
through the priest Abiathar, making use of the ‘breastplate’, and by means of 
it receiving God’s answer. 

“4. The most important of the mediums for communicating the truth 
are the ‘speaking mediums’ as soon as they have been trained to be ‘deeptrance 
mediums’. A medium is said to be in a ‘deep trance’ when his own 
spirit has completely left his body. In this state the medium is like a corpse, 
the only difference being that its spirit, which has left the body, is still 
connected to its body by a band of od, whereas with a corpse the connecting 
band of od is missing. Through this band of od the medium’s body receives 
enough life force from the out-of-body spirit to keep its organs functioning. 
It is along this band of od also that the spirit of the medium makes its way 
back into its body. 

“In the place of its out-of-body spirit, another spirit being enters the 
body of the speaking medium and delivers its message by using the 
medium’s organs of speech. In doing so it makes use of the odic energies 
remaining in the medium’s body after his spirit has left it. 

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“Of course, a deep-trance medium knows nothing of what the foreign 
spirit has said. When the medium’s own spirit re-enters the body, 
consciousness returns and he feels as though he has been asleep. Hence you 
speak of the ‘mediumistic sleep’ of deep-trance mediums. 

“It is of the greatest importance to those to whom a foreign spirit is 
speaking through a medium to know what kind of spirit has taken possession 
of the medium’s body – whether it is a high or a low, a good or an evil spirit. 
For this reason I advise everyone to test the spirits in order to learn whether 
they were truly sent by God, or whether they are evil. This can be done by 
making them swear in the name of God as to their identity and to where they 
are from. A good spirit will take this oath, an evil one will not. If you are 
dealing with a good spirit, it will inform, admonish, instruct and advise you 
for your good. If, however, the spirit is an evil one, send it away at once, but 
first admonish it to turn to God and to pray to Him. 

“If spirits enter a speaking medium that are of a low, severely 
suffering type, but are of good will, it is your duty to teach them about their 
condition, to direct them toward God and to pray with them. In this way you 
will be doing a great kindness to many of these ‘poor souls’, as you call 
them, and they will be grateful to you for it ever after. 

“The duty of testing the spirits was emphasized by the Apostles when 
they preached to the early Christians. Every Christian community was 
carefully instructed in the matter; equally well informed in this domain were 
the people of the Old Testament. 

“5. ‘Apport mediums’ are generally also deep-trance mediums whose 
odic force is used by the spirit world to transfer material objects into 
enclosed spaces from outside them, or from within such spaces to the 
outside. The deep-trance state is necessary in most cases, since the spirits 
require all of the medium’s physical od in order to make these ‘apports’ 
possible, as the objects apported must be dissolved into od in the one place, 
and recondensed into substance in the other. There are, it is true, mediums 
who are able to release enough od to effect ‘apports’ without going into a 
‘deep trance’, especially if several powerful mediums are used 
simultaneously as sources of od. Although you cannot physically perceive 
the extremely high heat that is developed by the odic currents for the 
purpose of dematerializing matter, you can feel some of the heat that 
remains after the objects have been recondensed. An example may make 
this clear to you: there are so-called ‘spook spirits’, which occasionally 
‘apport’ stones, sand and the like from the street into the closed rooms of a 
house. They can do this only when they have enough odic force at their 

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disposal to produce hot, high-voltage currents. With these they dissolve the 
matter of the objects and carry the dissolved od into the rooms, where they 
recondense it into solid matter, which now feels hot to the touch, for 
although it has been recondensed by cold power currents, it retains part of 
the very great heat used in its dissolving, just as glowing steel, after being 
cooled in water, will remain hot for a considerable time. 

“At times the medium’s body itself is transported from one place to 
another, occasionally over great distances. This is also done by 
dematerializing the medium’s body at one spot and rematerializing it into 
substance at the other. 

“When, as related in the Old Testament, the prophet Habakkuk, 
together with the food he carried with him, was to be transported by an angel 
of the Lord to Daniel in the lions’ den, the angel did not carry Habakkuk 
through the air as people seem to believe, but dematerialized him and all that 
he was carrying with him and rematerialized him at the lion’s den. The 
same happened in the case of Philip, as related in the Acts of the Apostles: 
when he had enlightened and baptized the treasurer of Queen Candace of 
Ethiopia, ‘the Spirit of the Lord carried Philip off to Azotus.’ The spirit 
dematerialized Philip’s body, causing it to suddenly disappear before the 
treasurer’s eyes, and rematerialized it in the city of Azotus. (Acts 8: 39-40) 

“Such happenings are beyond the comprehension of human beings 
because they cannot see the forces at work. The fact that matter and even 
bodies of living people can be dematerialized at one place and rematerialized 
elsewhere can no longer be denied, since well-authenticated instances of this 
phenomenon are too numerous to admit of such denial. The natural laws 
according to which these things happen should be abundantly clear to you 
after the explanation I have given. 

“6. In the case of ‘materialization mediums’, the medium’s whole 
physical odic force is used to enable one or more spirits to make themselves 
visible to human eyes. Since all of the medium’s od is needed, the 
medium’s own spirit must be removed from its body. Depending on the 
amount of od available, the foreign spirit uses it to envelop either its entire 
figure, that is to say, its whole body and all of its limbs, or only certain parts, 
like, for instance, its eyes, face or hands. If the materialization is to be 
complete enough to allow the materializing spirit to look like a terrestrial 
being, the medium’s od alone is not sufficient, and matter must be taken 
from his body and used in the odic state for the materialization of the spirit. 
On such occasions a medium loses as much body weight as it has 
surrendered in od and matter to the foreign spirit. Your scientists have 

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determined this loss of weight by means of automatic scales, on which they 
had placed the medium at the beginning of the investigation. Cases are 
known in which a materialization medium lost as much as eighty pounds 
within a few minutes. However, the surrendered od and matter remain 
connected with the medium by means of the above-mentioned band of od 
and flow back into the body of the medium when the spirit is dematerialized 
again. That is why you see the materialization always take place near the 
medium. You may often notice, also, that the motions of a materialized 
spirit are accompanied by similar motions on the part of the medium, for the 
connection between the medium and the materialized spirit is a very close 
one. If your hands and arms were bound together with those of someone 
else by means of tightly drawn cords, and if you were to gesticulate with 
your own limbs, you would cause the other person to make similar gestures 
with his. The materialized spirit and the medium are bound together in 
analogous manner by spiritual odic bands. 

“This intimate connection between the medium and the materialized 
spirit explains another phenomenon which your scientists also find 
incomprehensible, namely, the different odors often diffused by mediums 
during materialization. At times these odors are pleasant, at other times they 
are a stench or the smell given off by a decomposing corpse. These odors 
depend on the nature of the spirits materialized by means of the medium’s 
od. When I spoke to you about od, I explained that it assumes an odor in 
keeping with the qualities of the spirit it surrounds. The od taken from a 
medium and used by a spirit for its materialization therefore assumes an 
odor corresponding to the nature of that spirit, and since the materialized od 
of the spirit remains closely connected with the medium, the spirit’s odic 
scent is transmitted to the medium as well. This gives the impression that 
the medium himself is the cause of the pleasant or unpleasant smell, whereas 
the smells really come from the spirits that materialize themselves with the 
medium’s od. 

“7. There is yet another type of medium; these mediums are not good 
for mankind, as they are used chiefly by evil spirits. They are the so-called 
‘physical mediums’. The spirits use the odic power of such mediums to 
move objects that are near the medium. Tables, chairs, utensils of all kinds 
rise and float from one spot to another; instruments begin to play; a trumpet 
rises into the air and blares; a nearby drum sounds beats; bells fly across the 
room and ring, and countless similar things happen. 

“It goes without saying that good spirits do not behave in this way, for 
it is not the task of the good spirit world to produce phenomena intended 

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only to satisfy man’s obsession with extraordinary experiences. Mind you, 
this is true of some manifestations that occur with other mediums also, but it 
is not the case as often with them as with the ‘physical mediums’. 

“You ask to what purpose the low spirits hold such a ‘carnival’ at 
modern ‘spiritistic séances’, or why indeed they are allowed to do so. To 
this I can only reply that low spirits have the same free will as low and 
wicked people. Just as the latter are left free to act as they please, so no 
restrictions are placed upon the liberties of the former, at least not up to a 
certain point. True enough, they do not have complete freedom, for if they 
did, they would do mankind even more harm than they do now. For man’s 
goal is to reach God, and, considering this goal, God has set bounds to the 
activities of evildoers. But even the ‘carnival’ of evil, as you have called it, 
that goes on at today’s spiritistic meetings frequently has a good effect in 
spite of everything. For today, when there are so many people who do not 
believe in God, the Beyond, the spirit world and survival after death, it does 
some good that they should witness such things, if only because it makes 
them think about these matters, to become insecure in their disbelief and to 
begin to search for the truth. This statement applies to everything that 
happens at the spiritistic meetings of today, from levitation and table rapping 
to the physical phenomena and spirit materialization. Even if for most 
people their interest in these things springs only from a craving for 
experiencing something sensational, it often happens that they do retain the 
impression that supernatural forces must exist. Even if this result leaves 
much to be desired, it is at least better than if those individuals had never 
been reminded about the Beyond. 

“What mankind does need, and needs badly, is a thorough explanation 
of the nature of spirit communication and of the manner in which 
communication can be established with the good spirit world. This is to be 
your life work, and for this reason you are receiving all of these teachings. 
They are not meant for you alone, but for your fellow human beings as well. 
They are your brothers and sisters, and it is your duty to teach them these 
facts. When people have been taught how to seek communication with the 
good spirit world, every spiritistic gathering will become an inspiring Divine 
service. 

“8. Your scholars include among the mediums those individuals who 
have the gifts of ‘clairvoyance’ and ‘clairaudience’. This is not correct. It 
is true that clairvoyants, clairaudients and clairsentients have mediumistic 
powers, but they are not true mediums. With them, it is their own spirit that 

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is active, that sees and hears, whereas in real ‘mediums’ it is a foreign spirit 
that acts while the medium’s spirit is temporarily dispossessed. 

“Although the gifts of ‘clairvoyance’ and ‘clairaudience’ do indeed 
enable the spirit of a human being to see and hear the spirits about him, a 
clairvoyant is not an instrument of these spirits and is therefore not a 
‘medium’. The spirit of a person endowed with clairvoyance, clairaudience 
and with supernatural powers of smelling, tasting and feeling owes these 
abilities exclusively to the fact that it can detach itself from the body to a 
greater or lesser degree. A spirit so detached and partly withdrawn from the 
body becomes independent of the body’s physical senses and assumes the 
faculties and properties of a discarnate spirit, seeing, hearing and feeling in 
the manner of spirits of the Beyond, according to the extent to which it is 
detached from its body and according to the purity of the od surrounding the 
spirit. This purity of od is of particular importance to ‘clairvoyants’, for one 
cannot see clearly through impure glass. By the same token, the spiritual 
powers of spirits of the Beyond vary greatly according to the composition of 
their odic body. Some of these spirits can see, hear and feel things that other 
spirits are unable to detect. The same is true of human beings gifted with 
clairvoyance, clairaudience and clairsentience. Also they possess these 
faculties in countless degrees of keenness, from the most rudimentary to the 
highest. Some merely sense the proximity of the spirits about them and 
vaguely feel their impression on them, but they do not see and hear the 
spirits. Others are able to see the spirits, but not to hear them. Still others 
see them plainly, hear their words and can tell the different spirits apart by 
their nature. 

“The many mistakes made by your clairvoyants in their statements are 
due to the fact that with most of them the faculty is present in a very 
imperfect state. 

“You will find many references to clairvoyance in both the Old and 
the New Testament. Of the patriarch Jacob we are told: ‘As Jacob went his 
way, he encountered “angels of God”. On seeing them, Jacob said: “This is 
God’s camp.”’ (Genesis 32: 2-3) 

“During the reign of King David, when the angel of the Lord smote 
the people of Israel with the pestilence as a punishment, David actually saw 
the angel. ‘The angel of the Lord had, however, just arrived at the threshing 
floor of the Jebusite Arawna. When David saw the angel that had caused the 
dying among the people, he shouted to the Lord in prayer: “Lo, I have 
sinned and been wicked, but these sheep, what have they done?”’ (II Samuel 

24: 16-17) 
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“The prophet Elisha had the gift of clairvoyance. It is related of him 
in the Book of Kings that he clairvoyantly saw his servant Gehazi follow the 
cured captain Naaman and extort presents from him for Elisha on false 
pretexts. When Gehazi had hidden these presents in the house for his own 
use, and was standing before his master, Elisha asked him: ‘Where have you 
been Gehazi?’ He answered: ‘I haven’t been anywhere.’ Then Elisha said 
to him: ‘Was I not with you in spirit, when someone turned back to you 
from his chariot? Is this a time to receive money and garments and to 
acquire gardens and vineyards, small animals and cattle, manservants and 
maidservants with it?’ (II Kings 5: 25-26) 

“Elisha also foresaw Hazael’s destiny by clairvoyance, as is recorded 
in the same book of the Bible: ‘Elisha stared fixedly into space, horrified, 
and then burst into tears. When Hazael asked him: “Why does my lord 
weep?” he answered: “Because I know the disasters you will inflict upon the 
Israelites. You will set their fortified cities ablaze, killing their young men 
with the sword, dashing their children to pieces and slitting open the bodies 
of their pregnant women! The Lord God has let me see you reigning as king 
over Syria.”’ (II Kings 8: 12-13) 

“It was by clairvoyance also that the great prophets saw the spirits 
sent to them, as well as the fate in store for humanity, for nations and for 
individuals. This fate was generally revealed to them by the spirit world in 
symbols. In addition to the gift of ‘clairvoyance’, the prophets were also 
endowed with ‘clairaudience’.. You will find an example of this if you will 
read over again the Book of Daniel, especially those passages relating the 
appearance of the archangel Gabriel: ‘While I was uttering my prayer, 
Gabriel, whom I had seen in the first vision, came swiftly towards me in the 
shape of a man about the hour of the evening offering. He wanted to 
enlighten me and said: “Daniel, I have come now to help you reach the 
proper understanding. When you began to pray, God spoke, and I have 
come to impart His words to you, for you are a man especially loved [by 
God]; so ponder these words and understand the revelation.”’ (Daniel 9: 2123) 
‘On the twenty-fourth day of the first month I was on the banks of the 
Tigris, and as I raised my eyes and looked around, I saw a man standing 
there dressed in linen, with a belt of fine gold from Ophir around his hips, 
his body like chrysolite, his face gleaming like lightning, and his eyes 
burning like torches of fire; his arms and legs glistened like burnished 
bronze; and when he spoke, his voice sounded like the roar of a crowd. I, 
Daniel, was the only one who saw the vision. The men beside me did not 
see it, yet such a fright had seized them that they ran and hid. So I was left 
alone to see the great vision. No strength was left in me; my face was 

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drained of all color, which made me unrecognizable; I became completely 
powerless. When he began to speak in a loud voice, and I heard the sound 
of his words, I fell down into a dead faint, my face upon the ground. Then a 
hand touched me, and set me on my knees and hands, all shaking.’ (Daniel 

10: 4-10) 
“I have quoted these two passages from the Book of Daniel at length, 
because they are especially instructive for you and because they confirm 
much of what I have told you so far. In the first place you have here a most 
distinct example of clairvoyance and clairaudience. Daniel sees the spirit 
figure, whereas his companions do not. But since they also were 
‘mediumistic’, they felt the nearness of the spirit and its mighty odic power, 
and fled in fright. This supports my statement that some people, while they 
may not be able to see or to hear the spirits, can feel their presence.. 
Furthermore, these passages of the Bible, like so many others, confirm the 
fact that spirits have a figure and spiritual limbs similar to those of mortals. 
Finally, Daniel felt a hand that touched him and raised him up. It was the 
hand of Gabriel, who had materialized it with the aid of Daniel’s odic force. 
For only with a materialized hand could Gabriel raise a human being. The 
loud speech of the spirit and the materialization of its hand required so much 
odic force that Daniel sank to the ground, powerless, and had to be 
strengthened by Gabriel with his own spiritual odic energy. ‘Then the one 
with the appearance of a man came again and touched me and gave me new 
strength.’ (Daniel 10: 18) 

“From the New Testament, I shall mention only the ‘clairvoyance’ of 
the Apostle Paul. In Troas, in the night, Paul suddenly saw a man from 
Macedonia standing before him, who besought Paul: ‘Come over into 
Macedonia, and help us.’ (Acts 16: 9) On another night, the Lord stood 
beside Paul and said: ‘Take courage! As you have borne witness for me in 
Jerusalem, so you shall bear witness for me in Rome.’ (Acts 23: 11) 

“On a voyage to Italy, Paul said to the crew of the ship: ‘Men, I 
foresee that this voyage is going to be attended with danger and serious 
damage not only to the cargo and the ship, but also to our own lives.’ (Acts 

27: 10-11) 
“I have already told you that the great events of the future can be 
foreseen only if they are revealed to the clairvoyant by the spirit world in a 
picture. That is also confirmed in this case, for when the crew failed to heed 
Paul’s warning and ventured upon the voyage despite it, they encountered a 
storm which obliged them to throw overboard part of their cargo and also the 
ship’s gear, and had already abandoned all hope of being saved, when Paul 

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stood up among them and said: ‘Men, you should have listened to me and 
not set sail from Crete; we could have spared ourselves this hardship and 
loss. However, as things are now, I bid you to cheer up! There will be no 
loss of life, only of the ship. Last night an “angel of the Lord” I belong to 
and serve stood before me and said: “Have no fear, Paul! You shall stand 
before Caesar; and behold, God has granted you the lives of all your fellow 
travelers.” So, cheer up, men! I trust in God and believe that it will turn out 
just as I have been told. However, we are to be stranded on an island.’ (Acts 

27: 21-26) 
“To the Corinthians Paul writes: ‘Though absent in body, I am with 
you in spirit, and I have already passed judgment on this person who has 
offended so greatly as though I were there with you.’ (I Corinthians 5: 3) 

“Similarly he writes to the Colossians: ‘Though I am far away in 
body, my spirit is with you, and it is with joy that I see your steadfastness in 
battle and the solid bastion of your faith.’ (Colossians 2: 5) 

“From these last two passages we see that Paul’s spirit could leave his 
body and be present at events that occurred in distant places.” 

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The Development of Mediums 

For I will pour water on the thirsty land and floods of 
rain on the dry ground; I will pour my spirit on your people and 
my blessings on your offspring. (Isaiah 44: 3) 

“Whatever is intended to serve a particular purpose must first be suitably set 
out, prepared and adapted, as your machinery and tools are constructed to 
meet the ends for which they were designed. 

“Mediums are the instruments of the spirit world, and their purpose is 
to make communication between the spirits and material creation possible. 
Hence these mediums must be made capable of doing whatever may be 
necessary for achieving that purpose. This is accomplished by the 
development of their mediumistic powers. 

“Mediums are primarily sources of energy from which the spirit 
beings draw the fuel for their work. It is they [the mediums] who furnish the 
odic force. 

“To make the steps in the development of mediums as understandable 
as possible for you, I shall again make use of a comparison. To run your 
automobiles, you use a substance obtained from oil deposits. When tapping 
these, the first step is to drill deeply enough to obtain a sufficient amount of 
oil to make its extraction profitable. But the crude oil as it flows from the 
wells cannot be used as such. It must first be refined and undergo various 
forms of filtering to make it suitable for the many uses to which it is to be 
put. 

“In the same way the spirit world’s first concern is to provide for as 
great an amount of od as possible from the mediums. This od is, however, 
bound to the medium’s body, and it must be treated so that it can be easily 
released [dissolved] and made available to the spirit world in the quantity 
required. 

“You also speak of solubility, for example, in reference to the 
components of your artificial fertilizers. You differentiate between total 
phosphorous, potassium, nitrogen and calcium content and the soluble 
percentage of these elements. Only the latter portion is of value to you, and 
only the soluble percentage is paid for. 

“Similarly, only that od is of value to the spirits which can be made 
available by reason of its releasability from a terrestrial body. The more 
soluble a medium’s od, the greater the amount that can be made available, 

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and the more striking and comprehensive the phenomena the spirit beings 
can produce. 

“In speaking of the od made available by the development of the 
mediums and used as fuel by the communicating spirits, I must point out 
something very important. If a spirit is carrying out a special command of 
God’s, that spirit will have at its disposal more od than is possessed by all 
creatures on earth put together. In this case the spirit stands in a special 
bond with the source of all odic force, God Himself, and can draw from this 
source whatever amount is required for carrying out the Divine command. 

“If, for instance, God commands a spirit to impart instruction to 
mankind, the requisite amount of od is supplied to that spirit. The spirit will, 
however, make use of your od also, for the spirit world employs this 
precious resource as sparingly as you mortals do your most valuable worldly 
resources. In this case you reinforce the od at the spirit’s disposal with your 
own, and enable the spirit to prolong its communication beyond the time 
originally planned. It is thus, to make use of an earthly illustration, like 
adding fresh water to the cooling water of a cooling tower in order to 
increase the effect and the duration of the operation. 

“If, however, the good spirits are acting, not at God’s command but 
upon their own responsibility, albeit with His sanction, the work they can 
accomplish depends on the amount of od available from terrestrial sources, 
that is to say, from the mediums. 

“The amount of od that can be liberated differs with each medium. 
With one, it barely suffices for the simplest tasks of the spirit world; with a 
second, it permits activity of a much greater scope, while with a third it may 
be plentiful enough for the most difficult undertakings in this field. Among 
these is the corporealization of a spirit by means of a condensation of od so 
strong that the spirit stands before you in a complete body, differing in no 
respect from a real human being. It was in such a corporealized state that 
three of God’s messengers appeared to Abraham, that the Archangel 
Raphael accompanied young Tobias, and that Christ stood before his 
disciples after his resurrection. 

“It is primarily the responsibility of the medium to make his physical 
od as easily releasable as possible. This is accomplished by steadfast inner 
composure, or what you call ‘concentration’.. Only such individuals can 
therefore become good mediums who are able to spiritually compose 
themselves and divert their thoughts from all worldly matters. That is why 
your most powerful mediums are found among peoples for whom spiritual 
composure plays a great role as a religious exercise. The greatest number of 

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mediums is found among the people of India because their religion calls for 
daily spiritual composure from childhood on. They call it ‘spiritual 
submersion’, and many of them attain great perfection in this practice. Since 
the human spirit employs only its own od during such periods of spiritual 
composure, the physical od is allowed to rest in the meantime. No strain is 
put upon it, and it can therefore be liberated all the more readily for use by 
the spirit world. 

“The more often a person devotes himself to such spiritual composure, 
the easier it is for him to release his quiescent corporeal odic force and to 
make it available by emission. It is as with a magnet. The first time a 
magnet is used, its power is very slight, not enough to attract even the 
smallest particle of iron, but the more it is used, the stronger it gets, and in 
the end it becomes capable of holding onto relatively heavy iron objects. 

“It is the same with the odic force: in the early stages of a medium’s 
development it is feeble, but the more often he practices inner composure, 
the more powerful the odic radiation suitable for spirit communication 
becomes. 

“The primary goal of the development of mediums is therefore to 
develop their ability to release as much od as possible by spiritual 
concentration. The amount or the strength of this terrestrial od is of equal 
importance to all spirits, good or evil. 

“A second task in the development of mediums is the adaptation of 
the medium’s od to that of the spirit working through him. Accomplishing 
this is the responsibility of the spirit world. The adaptation of the od varies 
greatly, according to whether it is to be used by high or low spirits. A high 
spirit must purify and refine the medium’s od, to filter it, so to speak, 
whereas a low spirit can forego this, as its own od is impure and readily 
accommodates itself to the unpurified terrestrial od. 

“With some mediums there is still a third purpose to be achieved by 
development. If, namely, a medium’s entire physical od is to be used by the 
spirits in their work, this is possible only provided the medium’s spirit is 
removed from his body; hence, provision must be made for his spirit to leave 
his body. This is not easy to accomplish. It requires much effort and time-
consuming labor on the part of the spirit world. The medium thereby goes 
through a process not unlike that of dying. As you know, when a person 
dies, death also ensues from the separation of the spirit from the body. 
have already explained to you the difference between the body of a medium 
whose spirit has left it and a corpse. You will remember that when the spirit 
of a ‘deep-trance medium’ leaves his body, it still maintains connection with 

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the body by means of a band of od, whereas in the case of a corpse, death 
has been caused by the severance of this band. 

“From what I have said you will have gained a clear idea of the 
purpose of the development of the mediums. Its goal is the liberation of the 
greatest possible amount of od, the purification of the od for the tasks 
undertaken by the high spirit world, and, finally, the release of the spirits of 
‘deep-trance mediums’ from their bodies. 

“The development of the faculties of ‘clairvoyance’ and 
‘clairaudience’ likewise requires training. There, too, the spirit is partly 
released from the clairvoyant’s body, and the od that surrounds his spirit 
must undergo appropriate purification. The partial separation of the spirit in 
the case of clairvoyants differs radically, however, from the separation of the 
spirit of a ‘deep-trance medium’. It is true that the clairvoyant’s spirit leaves 
the body, but it remains bound to the body with its entire physical od and all 
its parts. The od merely expands, to use an earthly concept, and its 
expansion allows the partial leaving of the spirit. With a clairvoyant, a 
separation of the physical od from the spirit does not take place. 

“With a ‘deep-trance medium’ the entire od, except for an odic band, 
is separated from the spirit, which is thereby set free, being enabled to leave 
the body and to travel for great distances from it, thanks to the high elasticity 
of that band. When the medium’s spirit has left his body, its place is taken 
by a foreign spirit, which proceeds to deliver its messages. This is not 
possible with a clairvoyant, for in his case no foreign spirit can enter, as his 
own spirit is still bound to the whole physical od of his body and, in 
consequence, no space is left available for occupation by another spirit. 

“In the case of the clairvoyant, therefore, a very close union is 
maintained between his own spirit and the od of his body, and in that of a 
‘deep-trance medium’ there is an almost complete liberation of the spirit 
from the physical od. With the clairvoyant, it is his own spirit wanting to 
see and hear; with the deep-trance medium, the medium’s spirit surrenders 
its place to another spirit, allowing that spirit to manifest itself through the 
medium’s body by using the physical od, which has remained behind. 

“There are, however, clairvoyants who are also ‘trance mediums’, be 
it of the ‘partial trance’ or the ‘deep trance’ type. 

“You will readily understand that the spirit world has varied and 
difficult work to perform in developing and preparing the mediums. You 
can, of course, form no conception of how costly – to use a worldly 
expression – the development of mediums is for the spirit world. How much 
spiritual power must be expended, how many precious remedies and other 

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substances are consumed in the process! Spiritual operations, often much 
larger and more difficult than those undertaken by your surgeons upon 
terrestrial human bodies, are necessary. Some mediums have inner defects 
that must first be cured before their development as a medium can begin. 

“Just as your surgeons have a great variety of instruments and 
medicines for the operations they perform, so do we, for we have a spiritual 
counterpart for everything that you possess in material form. Of course we 
spirits are never ill and never require operations or treatment. We use our 
substantial knowledge and resources only on behalf of material creation, to 
cure men and beasts and to develop mediums for the purpose of 
communication with the spirit world. We have our specialists in all 
departments, including the development of mediums. We have our chief 
physicians and assistants, and most diverse trained help. We have a great 
assortment of spiritual instruments, anesthetics, tonics and medicines, all of 
which are used in the development of the mediums. 

“Consequently, a great many spirits are involved in the development 
of a medium to serve the good. Just as each assistant at an operation 
conducted by human beings has a specific task, so, while a medium is being 
developed, each spirit connected with the process has its special work to do. 
Everything is beautifully organized. Your mediums in development are 
therefore in good hands, provided that they place themselves at the disposal 
of the good spirits, that they shun all evil and do everything with God. 

“No one need, therefore, be alarmed at witnessing what goes on 
during the development of a medium, especially a deep-trance medium. 
Everything follows fixed laws. The good spirits are the best friends you 
have, and you have nothing whatever to fear from them. 

“The development of mediums is accomplished most speedily at the 
so-called ‘spiritistic gatherings’ [séances]. 

“On this account and in view of the great importance of such 
development I shall go into greater detail as to how these séances should be 
held. At the same time I shall give you the reasons for the particulars that 
must be observed on such occasions. I shall also explain to you the things 
that happen at these séances in the course of a medium’s development. 

“When a group of seekers after God and the Truth have decided to 
unite in an effort to enter into communication with the good spirit world, the 
first thing to be determined upon is the place at which their meetings are to 
be regularly held. This place should be chosen so as to ensure that they are 
not disturbed. You, too, when conducting important worldly affairs, are 
careful to provide against intrusion. This is all the more essential when you 

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are trying to establish a purely spiritual bond, which would be much more 
susceptible to disturbing influences than would any worldly undertaking. 

“The best time for such meetings is in the evening after eight o’clock, 
when the day’s work with its worldly cares and thoughts is over, and people 
can devote themselves calmly to inner composure. 

“Generally speaking, séances should not be held more often than 
twice a week. 

“Before the meeting, the room should be thoroughly aired to rid it of 
all vapor, tobacco smoke and stale air, for the odic force of the participants is 
greatly reduced by impure air, and the odic radiation so essential to the spirit 
world is obstructed. 

“To keep the air pure a large bowl of fresh water should be placed in 
the room; this absorbs a part of the air which becomes stale in the course of 
the séance. 

“On the table at which the participants are to be seated place a few 
sheets of paper and a soft pencil for each of them. 

“Immediately before the opening of the séance, those present must no 
longer talk about material matters, but must concentrate their thoughts and 
dismiss all purely worldly matters from their minds. Remember, it is for a 
Divine service that they have assembled! 

“The seat each participant chooses at the first meeting should be 
regularly occupied by him thereafter, because the odic radiation, which 
varies with each individual, must gradually be brought into a certain 
equilibrium. For this reason those present should seat themselves alternately 
according to sex, for the od of the male is preeminently positive, while that 
of the female is negative, and offsetting the one with the other is the best 
way of establishing a balance. However, this alternate seating arrangement 
is not imperative; it merely facilitates the balancing of the od for producing 
an effective odic current. A change in the originally adopted order of seating 
should be made only if the spirit world gives such an instruction through a 
trained medium or a medium undergoing development. 

“If there is a musical instrument like a piano or an organ in the 
assembly room, it is best to begin the meeting with a religious hymn, sung to 
accompaniment by the instrument. Alternatively, one can play a 
phonographic record of a hymn or other solemn song. The singing and 
playing of a beautiful song inspire the hearts of the hearers with harmony 
and solemnity and turn their thoughts to higher things. Such music is also a 
good safeguard against the influence of the world of evil spirits, which will 

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try to infiltrate the meeting for the purpose of obstructing and disturbing it, 
since evil is discord and does not feel at home in surroundings in which the 
harmony of good thoughts and sentiment finds expression in words and 
song. That was why, as the Bible relates, the evil spirit departed from Saul 
when David played the harp before him and sang beautiful songs to the 
Lord. 

“After the singing is over someone present should speak a simple 
prayer in his own words. Should he be too shy to deliver the prayer without 
the aid of notes, he may write it down beforehand and read it aloud with due 
reverence. Everyone who attends these meetings should take his turn at 
offering a prayer. 

“Following the prayer, someone should read a passage from the Old 
or the New Testament, and those present should then discuss what has been 
read. The singing, [the prayer], the reading and the discussion should take 
about half an hour. 

“When the discussion is over, the participants join hands, the light 
being dimmed as much as possible, each person laying his right hand over 
the left hand of his neighbor. This is called ‘forming a chain’, and it is 
necessary to unite the odic force of each individual into a closed circuit, just 
as separate lengths of wire must be connected when one wants to send an 
electric current effectively through them. It must always be borne in mind 
that the ability of the spirit world to perform its work at a séance depends on 
the strength of the odic current, and that the effect of the od is greatly 
enhanced by dimming the lights. 

“The ‘formation of the chain’ also has a highly symbolic significance, 
for, just as those present join hands and thereby become linked outwardly 
into one unit, so they should be of one heart and one soul. They should love 
one another, help one another, forgive each other’s faults and banish from 
their hearts everything that might disturb the internal harmony of the group. 

“It was for the reasons I have cited that also the early Christians used 
to join hands when they gathered together for worship. They thus sought to 
signify unity of mind, but primarily they strove to create a powerful odic 
current in order to enable the good spirit world to deliver its messages. 

“The ‘chain’ should be maintained for 12 to 15 minutes. During this 
time everyone should strive to stay composed, to exclude all worldly 
thoughts and to think of what is good. To this end he may engage in 
introspection, review his own past life, his shortcomings, his behavior 
toward God and his fellowmen, his sins of omission, and the like, make 
corresponding good resolutions, beg God for forgiveness and the strength to 

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avoid evil. He should give thanks to God for all blessings received, praise 
and exalt Him and reverently beseech Him to be allowed to communicate 
with the good spirit world. He may include in his meditation and prayer 
anything conducive to the spiritual welfare of his soul. 

“When the time allotted to the ‘chain’ has elapsed, the leader of the 
assembly disconnects it. Each person now takes up the pencil before him 
and lays his hand lightly on the sheet of paper at his place. When doing this 
he must desire not to write of his own volition, yet keep his hand so relaxed 
that it will yield to any motion that may be imparted to it by the spirit world. 

“At the first few séances the available odic force is usually still very 
weak. The spirits present can therefore not yet produce any effects. The 
séance participants still have great inhibitions. Everything is still too new to 
them. They find it difficult to keep their inner composure and are too tensely 
expectant of what may happen. It is precisely this tension that is the greatest 
obstacle to the releasing of their od, as I shall explain presently. The 
participants are like an unused magnet, which reaches full strength only 
through repeated use. 

“However, it often happens that the mediumistic development of a 
participant is much further advanced than he himself realizes. In such 
instances it may be that the workings of the spirit world are manifested at the 
very first séance, and one may feel a pulling at or a stiffening of the hand 
holding the pencil, which then begins to move. One must not give the 
slightest resistance to this impulse, but must allow the hand to move. At the 
first few séances the spirit world may execute nothing more with the pencil 
than some lines, arcs, circles or other writing exercises, before a letter, a 
word, or a sentence is formed. This is because the odic force released by 
those present is not yet powerful enough, and particularly because the odic 
force of the developing medium is still in its initial stage. Practice in writing 
will progressively strengthen this power. If the workings of the spirit world 
are manifested in this or in some other way, the great obstacle originating in 
the tension of those present will make itself felt. They usually watch with 
curiosity and the greatest attentiveness what is happening to the other 
person. Tense expectancy, however, always holds back the odic radiation of 
a person, just as someone who is listening intently involuntarily holds his 
breath. This diminishes the odic current and makes the work of the spirits 
more difficult, for even the best engineer cannot make his engine run if the 
current is turned off or significantly diminished. 

“Fear, fright, distrust, doubt and all other forms of inward opposition 
exert upon the odic current an effect as unfavorable as that produced by 

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mental tension. Whoever harbors such feelings and takes part in a spiritistic 
meeting not only fails to release any odic force himself, but hampers and 
interrupts the odic current of the others. Hence mediums can tell at once 
when there is someone present who has the effect of a foreign body that cuts 
off the current, and they are justified in demanding the exclusion of such a 
person until he has adopted a different mental attitude. 

“Whenever, therefore, at spiritistic gatherings, there is a lack of 
harmony in feelings and beliefs, there can be no homogeneous odic current, 
and the successful outcome is questionable, or even impossible. 

“This explains why scientific committees that experiment with 
mediums often meet with little or no success. The mediums, who, as we 
know, are the sources of power for the manifestations of the spirit beings, 
feel frightened and intimidated, surrounded by an atmosphere of distrust. 
They realize all the while that their investigators consider them capable of 
committing fraud and that they have no faith in the thing itself. Feelings of 
this kind are bound to reduce the mediums’ release of energy, if not prevent 
it altogether. 

“That is a law of nature, and it is the same law of nature that makes 
the blood drain from the cheeks of a person seized with fear, making him 
turn pale. What happens is that the person’s od is concentrated inward, 
drawing the blood to his heart. The blood follows the force of the od 
according to a natural law, because it is the conductor of the od in the body. 

“How unjustly your scientists so often judge a medium’s failure to 
meet their tests! They would do better to consider the obstacles often placed 
in the way of the mediums – the sources of power for the spirit world – by 
the scientists themselves. They should remove these obstacles; then they 
would obtain a satisfactory demonstration of the ability of spirits to make 
themselves manifest. 

“It is true that the good spirit world very rarely engages in 
communications that do not deal exclusively with the purposes of good, but 
serve merely to satisfy scientific inquiry, if not, indeed, sheer curiosity. That 
is the province in which the low spirit world is eagerly active and where it, 
unfortunately, only too often causes a great deal of harm. 

“Those who attend good spiritistic gatherings should repeatedly be 
reminded to banish all doubt and distrust from their hearts and to await what 
may happen with the utmost patience and composure. 

“Whenever a participant in a séance feels an inner impulse to write 
down a thought with which he is inspired, he should do so. In time he will 

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learn to distinguish between his own thoughts and those that are inspired, for 
the thoughts instilled by the spirit world will force themselves upon you 
insistently as you try to dismiss your own, and they will keep on recurring if 
you disregard them. 

“Should anyone present feel a numbness in his head or a striking 
heaviness in his limbs, should his head be turned from side to side or his 
body perform motions inexplicable to him, that is a sign that the spirit world 
is working on him. Most greatly impaired are the bodies of people who 
become ‘deep-trance mediums’.. The back and forth movement, the up and 
down contortions of the body are connected with releasing the spirit of the 
developing medium from his body and from his corporeal od. The physical 
symptoms attending the releasing of a spirit are often frightening to those 
who witness them, for they resemble a death struggle, although without any 
pain to the medium. There is, however, no cause for alarm, for everything 
happens according to established laws. 

“The most difficult period of a deep-trance medium’s development is 
the stage of what is known as ‘semi trance’ or ‘partial trance’.. His own 
spirit has not yet been completely released and left his body, while a foreign 
spirit is already using the body of the medium for its manifestations. The 
medium’s spirit, still present, hears the words spoken through the medium 
by the foreign spirit, and this can easily lead the medium to believe that the 
words and thoughts uttered are his own. He is thus in danger of 
misunderstanding the entire proceeding and of regarding the manifestations 
as so much self-deception. In this stage of development it may easily 
happen that the medium’s own spirit butts into the communications being 
delivered by the foreign spirit, which raises legitimate doubts among the 
others present. 

“It might seem at first glance that the foreign spirit would do better to 
hold off with its messages until the medium’s development is complete, 
thereby avoiding inconveniences like those described, but the reasons that 
impel the foreign spirit to communicate through a medium who has reached 
only the ‘partial-trance’ stage are so important, that it will sooner accept the 
described inconveniences than postpone its communications until the 
medium has completed his development. For it is precisely during the early 
stages, when no fully trained medium is available to the participants, that 
they require instruction and explanation on so many points that this 
instruction cannot well be postponed until later. So much of inner benefit to 
the participants depends on this instruction, especially at the beginning, that 
the imperfect manner in which the messages are transmitted must be 

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regarded as a much smaller evil than a total neglect of such instruction 
would be. 

“The transition from the ‘partial-trance’ to the ‘deep-trance’ stage is 
generally of relatively short duration provided that the medium takes pains 
to progress inwardly and to reduce his human failings.. As soon as he has 
reached the ‘full-trance’ stage, the medium is entirely unaware of what the 
foreign spirit is saying or doing. 

“The most serious obstacles and difficulties are put by the evil spirit 
world in the way of all those who seek to communicate with the Beyond in 
the good sense, for in this case, as in all others, Evil wants to prevent the 
accomplishment of Good. It neglects no means of trying to divert the 
seekers from their purpose, beginning by instilling into them – and 
especially into the developing medium – the idea that it is all self-deception, 
auto-suggestion or hypnosis, and doing its best to dissuade them from 
engaging in such matters, which will expose them to ridicule. 

“The evil ones will have accomplished much if they succeed in 
arousing serious doubts in one person or another as to the truth, genuineness 
and worth of the matter. For this purpose they also often exploit the most 
superficial pretexts, especially minor errors and shortcomings, which are 
bound to happen as long as human frailty is involved. 

“The evil spirit world likewise tries to frighten those being developed 
as clairvoyants, by showing them the most abhorrent monstrosities, 
grotesque devil’s faces and similar images, in order to induce them thereby 
to discontinue their development and to abandon the cause. 

“Naturally, people who devote themselves to a low form of spiritism 
are spared these challenges. This is easy to explain, for low spiritism is the 
connecting link with Evil, so Evil has no reason to hold people back from 
pursuing it. 

“When the evil spirits are at work, this is a time of testing for the 
participants, and above all for the mediums. Everyone undergoes a special 
test, and always at his weakest point. Only those who can meet this test will 
receive the mediumistic gifts. Those who fail will either abandon their 
search altogether, or fall wholly under the sway of the evil spirit world. 
Therefore everyone should pray for help and strength, so that they will 
successfully resist the temptations of the evil spirits. 

“As for the duration of the séances, they should not be unduly 
prolonged. Generally speaking, one hour should be enough. As soon as 
spirits manifest themselves through mediums, they usually decide when the 

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meeting should be adjourned. For God is a God of order, and His spirits are 
spirits of order. This is also made evident in such a wondrous way at those 
meetings that are held under God’s protection, in that there is always a 
controlling spirit that directs everything. It decides what the participants 
must do to facilitate the development of the mediums and tells them how to 
work on their own inner progress, what faults to correct and what virtues to 
cultivate. The controlling spirit often decides upon the passages to be read 
from the Holy Writ at the beginning of the séance and occasionally alters the 
order of seating of the participants as may be required for obtaining an 
increase of odic energy. It furthermore determines what spirits are to be 
admitted into the mediums, the nature of the messages they may deliver and 
how long they may stay in the medium. It may also admit evil spirits into 
the medium, so that the other persons present shall come to know such 
spirits by their dispositions and actions, and thereby acquire practical 
experience in how to behave in their presence. The controlling spirit is 
especially pleased to admit into the mediums spirits that are in deep distress 
but whose intentions are fairly good, in order to give these spirits an 
opportunity to be taught and directed to turn to God by those present. This 
is a great act of brotherly love that those in attendance at such meetings can 
do for their suffering brethren in the Beyond. Sometimes the controlling 
spirit will later explain its reasons for admitting the various spirits. 

“The controlling spirit is the first of the spirits to arrive at each séance, 
and it always comes with a greeting that makes reference to God.. Itisthe 
spiritual guide of the participants, whom it admonishes, warns, criticizes and 
instructs. In particular, both during the medium’s development and 
afterwards, it emphasizes the need for an ever greater belief and trust in God. 

“The closer a person inwardly comes to God, the greater is his share 
in the power that emanates from Him, and the greater and more wonderful 
the gifts that God bestows upon him for the benefit of his fellowmen. Thus 
the aim of every séance in which God’s spirits are active is: “Nearer my 
God to Thee!” 

“In the early stages of the mediums’ education, when the first written 
messages from the Beyond are received, it is usually your departed kin and 
friends who obtain permission to communicate with you, provided that they 
themselves are on the road to God in the Beyond and are not among the evil 
spirits. They too will earnestly exhort you to believe in God, and will not 
weary of telling you that in communicating with the good spirits, you have 
chosen the right path. They also often express their regret that this path was 
not pointed out to them while they were living on earth. 

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“As the development makes further progress, the messages from 
departed relatives and friends cease entirely, and high spirit beings make 
themselves manifest.. This, however, presupposes that the participants work 
at improving themselves inwardly and that they are of good will. If a 
participant is lacking in good will or loses it, and if he fails to heed repeated 
admonitions addressed to him by the good spirits, he will be excluded from 
future gatherings by order of the ‘controlling spirit’.. This is necessary, not 
only because he himself is making no progress, but because he is an obstacle 
for the rest, forming, as he does, a rallying point for the evil spirits. They 
follow him to the séance and exert their bad influence also upon the others 
present in the most various ways. Furthermore, the odic force is adversely 
affected by the discord that he introduces into the assembly as a result of his 
inner attitude. 

“Gatherings held for the purpose of communicating with the spirit 
world that do not take place under the supervision of one of God’s spirits do 
not enjoy His blessing. Even if they have all the external features of a 
‘Divine service’, the direction spirit communication takes under these 
conditions is not toward God. They contribute nothing toward the 
purification and upliftment of the soul. Wherever the Divinely appointed 
‘control’ is lacking, that is not the place for the spirits assigned to the service 
of those who seek salvation. Salvation of the souls of the participants is the 
only purpose of spiritistic meetings. 

“Therefore, although in many of the so-called ‘spiritist churches’ of 
today the meetings take place within a framework of prayer and hymns, the 
real object of what takes place there is far removed from serving any Divine 
ends. 

“Those acting as leaders or co-workers in these churches are generally 
gifted with clairvoyance, clairaudience and clairsentience, and through these 
gifts they are able to communicate with the spirits that accompany the 
participants at the gatherings. The odic radiation of these spirits establishes 
contact with that of the mediums, male and female, serving these churches. 
It not only communicates to them a personality profile of the spirits present 
and of their relationships to the people they are accompanying, but enables 
them to receive the messages brought by the spirits in the interest of their 
friends among the living. 

“The chief feature of these church assemblies is the delivery of spirit 
messages relating almost exclusively to the worldly fortunes, concerns, and 
material progress of the participants. They look upon such churches as 
information bureaus, where, on payment of a certain admission fee, they can 

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learn something about their own worldly futures from the spirits of departed 
friends or relatives, through the clairvoyants working with the church. 
Because of this, the leaders of churches of this type are careful to see to it 
that no visitor leaves the service without having received such a ‘message’. 

“Inasmuch as God’s spirits keep away from meetings of this type and, 
hence, exercise no control over them, the low spirit world is left free to do as 
it pleases. Even if the spirits that come and go are not necessarily evil, it is a 
type of spirit communication that is of little benefit to a person’s soul. 

“If it should happen further that the ‘clairvoyants’ who perform at 
these churches are also ‘part-trance mediums’, they are like open windows 
through which the low spirit world can enter at will, since there is no 
controlling spirit on hand to keep them out or to maintain order. Hence the 
spirit messages are jumbled together in a fashion that cannot fail to put 
people off. This is bound to reflect most unfavorably on good, Divinely 
sanctioned spirit communication in the judgment of people who are often 
complete novices in this domain. Because of the ‘religious cast’ given to the 
services at these churches, the impression is created that the spiritism 
practiced there is of the kind that is pleasing to God. 

“The leaders of these churches therefore have a great responsibility 
before God for anything that happens at their meetings. It is their duty to 
devote their gifts entirely to the service of God, unselfishly and regardless of 
worldly considerations. They must pray for ‘spirit control’, which will 
gladly be granted them. Having received it, they must obey it fully.. If they 
do this, their meetings will become real Divine services and will serve the 
enlightenment and the spiritual welfare of the participants, for then the high 
spirit world will become active and the low spirits will be denied access. 

“If the meetings are held as I have just instructed you, they will bring 
you great blessings, much joy and true peace of the heart. 

“Every meeting is to be closed with a brief prayer of thanksgiving 
spoken by the presiding member and, where possible, with a song. 

“The development of a medium and other communication with the 
good spirit world may, however, also take place in other ways than at 
‘communal séances’. Any individual may, alone, devote a specific time, 
such as half an hour or even less, to inner composure every day, or several 
times a week. He [or she] proceeds in the same manner as what I have 
described for group séances: he begins with a brief prayer, reads a passage 
from the Holy Writ and reflects upon it. Thereupon he takes a pencil and 
lays his hand on a sheet of paper lying before him, and waits patiently, 
completely relaxed. If he is pressed to write down thoughts that are very 

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insistently urged upon him, he should commit them to paper. If his hand is 
set in motion by an external force, he should yield to it. 

“At the end of the time the individual has allotted to this private 
Divine service, he should conclude with a prayer. He may rest assured that 
from the first moment he seeks contact with the good spirit world, it will 
begin its work on him and create all the conditions necessary for such 
contact. In fact, this work begins as soon as a person turns his thoughts 
seriously to this subject. It often happens that mediumistically gifted 
individuals experience what is to them an inexplicable sensation during the 
first serious conversation they engage in about the spirit world and its 
contact with mankind. This sensation arises from the fact that the spirits of 
the Beyond, some of whom are always hovering about, immediately begin to 
exert their influence on them, as they, because of their mediumistic 
predisposition, are highly susceptible to any odic action on the part of the 
spirit world. Until a person knows at least something of the possibility of 
communicating with the spirit world it would serve no purpose for the spirits 
about him to begin to work on him. Not only that, but it might have very 
unpleasant earthly consequences, for neither he nor his relatives would be 
capable of understanding the mediumistic symptoms that he was developing. 
He would be thought to be suffering from some nervous disorder and would 
be put under the care of a physician or sent to a sanatorium. Hence the good 
spirit world begins its work only when there is some prospect of success, not 
otherwise. 

“At the conclusion of these teachings I want to answer a question 
which many people ask, and rightly so: ‘Does spiritism have a detrimental 
effect on the health of mediums or of those who attend spiritistic séances?’ 
My answer to this is: ‘No’ – and ‘Yes’. 

“If a meeting at which spirits appear is held under God’s auspices, if 
everything done at that meeting is done in His name, if you put yourselves 
under His protection, and if you love Him and seek only what is good, 
contact with the spirit world can never harm you. On the contrary, you will 
be strengthened physically and spiritually, especially the mediums. Sleep, 
which you require to refresh you, is not needed by mediums while they are 
in deep trance. This, of course, holds true only provided you are serving the 
good cause and send the evil spirits away. As long as mediums are in a state 
of trance, their bodies are resting and are thereby invigorated. Even though 
we, the good spirits, may be at work on them or through them, they are in no 
way harmed. On the contrary, they enjoy physical repose, as I said, and feel 
better at the end of a séance than they felt before it. The odic energy taken 
from the mediums and other participants at a séance is replaced by the good 

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spirit world with fresh od. Furthermore, during a medium’s development, 
any inner afflictions that might interfere with or prevent the trance state are 
removed by the good spirit world, so that that individual is in a better state 
of health after being developed as a ‘deep-trance medium’ than before. 

“On the other hand, spiritism is certainly harmful if God is 
disregarded in its pursuit, if everything is done under the influence of Evil, 
and you even find amusement in Evil and neglect prayer. In this case, you 
gradually fall into evil ways. This is so awful not only because you are led 
by the evil spirits to stray from the path of truth and righteousness, but 
because you suffer serious bodily harm. The odic force taken from you by 
those spirits is not replaced. As a result, the health of all participants and 
particularly that of the mediums is greatly impaired and, in time, utterly 
ruined. There is, therefore, a grain of truth in the popular belief that he who 
makes a pact with the Devil must sacrifice his own life, for his odic force is 
gradually sapped by Evil and his body loses its power to sustain life. Many 
mediums who engage in the lower forms of spiritism suffer a mental and 
physical breakdown. Some end up in insane asylums or commit suicide. 

“Spiritism is therefore harmful and dangerous only if it is pursued not 
for the sake of learning the Divine truth and of growing inwardly, but merely 
to satisfy curiosity and a craving for extraordinary experiences, or to obtain 
information relating to material affairs or of purely scientific interest. 

“Therefore, most seriously warn your fellowmen against participating 
in spirit communication that serves no higher ends. Teach them about spirit 
communication of a good, Divinely sanctioned nature, for this should be 
practiced by everyone. It is your only way to the truth, and the shortest way 
to God. 

“Even those who have not yet found their way to a belief in God 
should practice spiritism in its good form, if they have honestly resolved to 
accept the truth as soon as it is convincingly presented to them. Truth 
seekers who follow this path in such a frame of mind will find the truth and 
the freedom that is the heritage of the children of God. They will come to 
know the true meaning of religion. It was about them that Christ said, ‘Seek 
and you will find.’ 

“Those who have not yet come to believe in God should nevertheless 
pray to Him, if only conditionally. They may adapt their prayer to their 
current state of mind. The following prayer can be spoken by any unbeliever 
whose intention is good and who is ready to accept the truth: ‘Oh God, if it 
is true that You exist, I pray to You with all my heart to let me come to 
know You. Show me the truth and guide me on the right path! Amen.’ 

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“His prayer will surely be granted, for God is merciful to all who are 
of good will. What particular religious denomination a person may belong 
to has no bearing whatever upon his attendance at good spiritistic meetings.” 

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Biblical Accounts of Mediums and Schools for Mediums 

I raised up some of your sons as prophets and some of 
your young men to be dedicated to God. (Amos 2: 11) 

“To the people of today the idea of the possibility of communication 
between spirits and mankind seems strange and new. This is because you 
read the Bible only superficially and do not reflect upon its teachings. If you 
did, you would have to ask yourselves, as you read what is reported there: 
‘How did all these things happen? How were they brought about? What am 
I to think of them? How am I to explain them?’ 

“Seeing that even the opening passages of the Bible relate that God 
conversed with mortals, that He spoke with Adam and Eve, with Cain and 
Abel, with Abraham, Isaac, and Jacob and Moses, you, as rational beings, 
should at least make the attempt to understand the process by which this was 
done. Those to whom God’s spirits spoke back then were human beings like 
you. They had their sins and shortcomings, as you have yours. The laws of 
nature that governed their lives on earth were the same as those that govern 
yours. God and God’s spirit world are also the same today as they were 
then. And when you read further and find that there was daily 
communication between the people of Israel and the spirit realm of the 
Beyond, that every man could ask counsel of God and receive an answer, 
that the leaders of the people undertook nothing without the advice of the 
good spirit world, then your own common sense should tell you that 
communication with the spirit world is possible. And if it is possible, and 
was maintained for thousands of years by mankind in the past, why should it 
be denied to the people of today? 

“You seem to believe that it rests entirely with the spirit world 
whether or not it will communicate with you, and that it can, of its own 
accord and at its own will, bring about such contact, without your 
cooperation. You seem to think that the spirits are free to visit mankind any 
time they want, and that all people have to do is to admit the spirits and to 
listen to what messages the spirit world may bring. And since you see no 
evidence today of the spirit communication of old, which plays such an 
important role in the Bible, you have come to the conclusion that the Beyond 
has ceased communication with the world of the living once and for all. 
This is an unfortunate mistake. On the contrary, the good spirit world longs 
to come to you today and is ready to cross the bridge leading from the 
Hereafter to the Here. But you must help to build that bridge. In the past 

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also, mankind on its part had to fulfill all the conditions required to enable 
the spirit world to communicate with it. The peoples of old were familiar 
with these conditions, and observed them accordingly. 

“Today when you read in the Bible the description of the phenomena 
that accompanied the manifestations of spirits, you think that these 
phenomena were mere external trappings, having no connection with the 
spirit communications themselves. Do you honestly believe that it was 
nothing more than game playing and unnecessary outward affectation when 
the Angel of the Lord spoke to Moses from the burning bush and to the 
Israelites from the pillar of cloud – that He could have made Himself 
understood without the flame and the pillar of od? Do you perhaps think 
that God was joking when He said to Moses: ‘I shall make the cloud 
thicker, so that all of the people can hear me when I speak to you’, that He 
could have increased the volume of His voice without thickening the cloud 
of od? Or do you believe that the great cloud that settled upon Mount Sinai 
amidst thunder and the sound of trumpets was merely outward show, and 
that the thunder and the sound of trumpets could have been produced 
without the cloud? And when David asked Abiathar, the priest, to bring him 
the ephod with the breastplate of judgment because he wanted to consult 
God and receive His answer, was the breastplate of judgment only game 
playing too? Or were the flames in the thorn bush, the pillar of cloud, the 
breastplate of judgment, and the other things you come across in the Bible 
when you read about the communication of the spirit world with mankind, 
not rather the absolutely essential conductors for the “telephone 
conversations” from the Hereafter to the Here? 

“Indeed, they constituted the bridge over which God’s spirits traveled 
to reach the people of those times. Without that bridge, they could not have 
come. The material contributed by terrestrial beings was the odic force, and 
it became visible to everyone, in the shape of a flame in the burning bush, 
and as a cloud of od in the case of the pillar of cloud. In the same way odic 
force was required for constructing the material form of the many spirit 
materializations in those days. A sufficient amount of that same force had to 
be available to those spirits that indicated the letters on the breastplate of 
judgment that formed the sentences constituting the answers sent from the 
Beyond. 

The sources of odic force for the spirit communications recorded in 
the Bible were, just as they are today, the ‘mediums’. 

“In the writings of the Old Testament you find a great deal written of 
‘prophets’ and ‘prophet schools’. What do you think is meant by that? Do 

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you believe perhaps that the gift of prophecy can be learned at school, in the 
same way that a worldly scientific education is acquired? In your modern 
parlance you use the word ‘prophet’ to designate a person who can foretell 
the future, and according to that definition it would be natural to assume that 
it was possible at the ancient prophet schools to acquire the ability to predict 
future events. 

“That is a misconception of the meaning of the terms ‘prophet’ and 
‘prophet schools’ as used in the Bible. 

“A ‘prophet’ is a person through whom not his own, but a foreign 
spirit speaks. It was in this sense that the Apostle Paul wrote of ‘spirits of 
prophets’. (I Corinthians 14: 32) If the spirits that speak through ‘prophets’ 
are spirits of truth, they are called ‘true’ or ‘real’ prophets. If, however, they 
are lying spirits, in other words evil spirits, the Bible speaks of them as 
‘false prophets’. 

“A person who was called a ‘prophet’ in Biblical times would today 
be known as a ‘medium’. The choice of words is immaterial; it is the 
substance that counts. All great personalities of the Old and the New 
Testament were great ‘mediums’, and although the mediumistic conditions 
under which they surrendered their odic force to the spirit world are not 
minutely described in the Holy Writ, they are at least indicated in quite a few 
of the accounts. 

“Abraham was a medium. The state of trance into which he passed to 
enable him to release his od during his communication with the Beyond is 
clearly referred to in one passage: ‘As the sun was going down, a deep sleep 
fell upon Abraham; a dread and great darkness came over him.... When the 
sun had gone down, and it had become very dark, what passed between the 
pieces of meat was like a smoking furnace and a blazing torch.’ (Genesis 

15: 12-17) 
“The deep sleep was not a normal sleep, but what you call, also today, 
a ‘mediumistic sleep’, in which the medium’s od is set free to be used by the 
spirit world for its manifestations. The dread and the great darkness 
mentioned here, which often overcome a medium serving the good cause, 
are produced by the evil spirit world in its attempts to prevent the messages 
of the good spirits, seeing that the sensation of fear will interfere with the 
surrender of any medium’s od, making spirit communication impossible. 
The forces of evil had earlier tried to exert their pernicious influence upon 
Abraham. At the Lord’s command, he had slaughtered animals and divided 
them up into pieces. ‘Birds of prey’ had descended upon the carcasses, but 
Abraham had driven them away. The purpose of the animal slaughter was to 

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open up a source of od in addition to Abraham’s, namely the od of the slain 
beasts. What the Bible here calls ‘birds of prey’ were not natural birds of 
prey, but evil spirits materialized as such. Only in materialized form could 
they carry off the pieces of meat. Now you can understand what they had in 
mind. They first tried to remove the source of od that had been made 
available by slaughtering the animals, and then they tried to stifle the human 
source of od, the medium Abraham, by instilling in him a sense of dread. 
The time chosen for Abraham’s mediumistic activities was after dark, 
because, according to the familiar laws, light and heat have an adverse effect 
on the required condensation of od. You will recognize that the ‘smoke’ and 
the ‘blazing torch’ mentioned in this passage were manifestations of od. 

“Also Moses was a medium. It was the od liberated by him that shone 
in the ‘burning’ bush like a flame. It was strengthened by the od supplied by 
the herd he was tending, which rested close by. This incident also occurred 
at night. The odic condensation took place in a thorn bush because its many 
branches acted somewhat like a curtain that held the odic mass together, 
much like the curtain of the ‘Tabernacle’ or the ‘cabinet’ used in today’s 
spiritistic séances. The thorn bush also possessed od of its own, which 
combined with the other od. 

“In very ancient times ‘mediums’ were called ‘seers’ because they 
generally possessed the gift of clairvoyance in addition to their other 
mediumistic abilities. The word ‘prophet’ is a later coinage. 

“Such ‘seers’ or ‘prophets’ were found everywhere. 

“When Saul and his servant were looking for his father’s donkeys that 
had strayed, the servant said to him: ‘There is a “seer” in this town. Let us 
go to him. Perhaps he can tell us something.’ And at this point the Biblical 
account adds, by way of explanation: ‘Formerly, in Israel, when one went to 
consult God, one used the expression: Come, let us go to the “seer”, for 
persons now called “prophets” were formerly called “seers”.’ (I Samuel 9: 
6-9) That is how Saul and his servant happened to go to the house of 
Samuel. 

“Samuel was not only a ‘medium’ himself, but he was the head of the 
‘medium school’ in Ramah. In those days these schools were called 
‘prophet schools’. 

“When Saul had reached Gibeah on his way home, he came across a 
band of ‘mediums’ who were in a state of trance, and through whom spirits 
were sounding the praises of the Lord. Saul, too, fell into a trance, and a 
spirit came into him. (I Samuel 10: 10) 

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“Your translators of the Bible, who do not understand the meaning of 
this state, say: ‘He was overcome by prophetic inspiration’, an expression 
from which the reader will find it hard to get much meaning. It was not 
Saul’s spirit nor those of the mediums he had met that were inspired; good 
spirits from the Beyond had taken possession of Saul and the others. For 
this purpose it was not necessary for the mediums to be in a ‘deep trance’. 
What you now call ‘partial trance’ or ‘semi trance’ was sufficient. 

“The Bible further relates that David fled to Samuel at Ramah, where 
both of them lived at the ‘house of the prophets’ or, in other words, at the 
‘medium school’.. When the messengers who had been sent by Saul to get 
David arrived, Samuel was engaged in a séance with the mediums, and these 
were in a state of trance. Your Bible translation reads: ‘When the 
messengers saw the company of the prophets who were “inspired”, and they 
saw Samuel standing at their head, a spirit of God came over the messengers 
of Saul, so that they, too, were overcome by prophetic inspiration. When 
this was reported to Saul, he sent other messengers, and they also 
prophesied. The same thing happened with the third group of messengers 
Saul sent. Then he himself went to Ramah. When he came to the great well 
that is in Sechu, he asked: “Where are Samuel and David?” Someone 
answered: “In the house of the prophets in Ramah.” And so he went from 
there to the house of the prophets in Ramah. While he was still on the way 
there, a spirit of God came upon him also, and he was in a constant state of 
“prophetic inspiration” until he arrived at the house of the prophets in 
Ramah. There he also stripped off his outer garments and in a state of 
“ecstasy” lay down in his underclothes all that day and all that night. That is 
where the expression “Is Saul also among the prophets?” comes from.’ 
(I Samuel 19: 20-24) 

“There is much in this account that requires explanation. The 
circumstance that all of Saul’s messengers fell into a ‘trance’ so quickly can 
be accounted for by the fact that they were highly mediumistic. Amid a 
great and powerful odic current, such as is present at any gathering of 
mediums, developed or in the process of development, like the meeting at 
Samuel’s medium school at Ramah, it was not difficult for the spirit world to 
bring about a state of ‘semi trance’ in persons who were mediumistically 
inclined. 

“Saul himself was a medium; hence, in his case, no outside odic force 
was required to enable him to go into a semi trance. That is why he had 
entered this state while still on his way to Ramah. 

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“You need not be shocked at the idea of the mediums at the school in 
Ramah sitting about, or, according to the custom of the times, lying about in 
their underclothes. Even today, mediums dress as lightly as possible when 
participating in séances, as everything must be done to prevent them from 
developing a great amount of heat, since heat, as you know, has a disturbing 
and retarding effect on odic condensation. For this reason also Saul lay 
down in his underclothes. When it is reported that he lay there all that day 
and all that night, this does not mean that he was in a ‘trance’ the whole 
time. He was kept there for that length of time, because it was the good 
spirit world’s last attempt to bring him back unto God, from Whom he had 
become estranged by his disobedience. He was no longer in touch with the 
good spirit world but had fallen under the spell of an evil spirit. He had in 
fact come to Ramah that day for the purpose of capturing and killing David. 
All this was now held up before his eyes in a last Divine appeal in the many 
different messages brought by the spirits of God, who spoke through the 
mediums present. Samuel himself, by earnest admonition, did his utmost to 
save the man he had anointed as the first king from the destruction that 
threatened. This was the purpose also of the various Divine services Samuel 
performed in the presence of Saul and to which the Bible makes no 
reference: he sought to touch the king’s heart and to induce him to change 
his ways. 

“Divine service was indeed the most important part of the curriculum 
in the ‘medium schools’. The objectives were to bring the mediums being 
developed there – or ‘student prophets’ as they were called in those days – 
into sincere communion with God in their whole inner attitude and to 
establish an unshakeable belief and abiding trust in God as the foundation 
upon which the mediumistic abilities of the students could develop. In this 
way they would become qualified to serve their fellowmen as worthy 
instruments of God and His world of spirits, for the dangers that threatened 
mediums in those times were the same as today. 

“The greatest of these dangers, then as in all ages, was the craving for 
honor and money. Mediums were highly regarded. Not only did the 
worldly rulers try to have numerous mediums, but many well-to-do families 
kept a medium, whom they called ‘priest’, in their employ for consulting the 
Beyond. These mediums were given valuable presents and their entire 
livelihood. Most of them were what would today be called ‘planchette 
mediums’, who consulted the spirit world by means of a ‘breastplate of 
judgment’ made in imitation of the breastplate of judgment used in the 
Tabernacle. 

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“You will find what I have said confirmed in the Book of Judges. It is 
reported there how a man named Micah restored to his mother the money he 
had taken from her, and how she used part of the money to have a ‘carved 
and molded Divine image’ made, which was installed in Micah’s house. 
Micah appointed one of his sons to serve him as a ‘priest’. 

“He also induced a Levite from Bethlehem to serve him in the same 
capacity, saying unto him: ‘Stay with me, be my father and priest; I will 
give you ten shekels of silver every year and provide for your clothing and 
livelihood. When he further encouraged him, the Levite agreed to live with 
the man.’ (Judges 17: 10-11) What appears in your translation as a ‘carved 
and molded Divine image’ were the two parts of a ‘planchette’. 

“It is humanly understandable that the mediums made every effort to 
remain in the good graces of those with whom they lived, and therein lay the 
great danger. In their desire to transmit only agreeable tidings to their 
employers, they sometimes did not hesitate to conceal unpleasant truths from 
them and to utter falsehoods instead. By doing so they became ‘lying 
prophets’, thus severing their connection with the good spirit world and 
becoming instruments of Evil, even though for the sake of appearances they 
invoked the name of God when engaged in their mediumistic work. 

“Especially those mediums who were in the service of worldly 
masters were prone to yield to this temptation, as shown by the story of King 
Ahab. (I Kings 22) There you read of 400 mediums who conspired to tell 
the king nothing but agreeable news, a conspiracy that sprang from their 
own evil leanings. They thus cut themselves off from the spirits of truth, 
knowingly making themselves the instruments of lying spirits. Naturally 
they feared that their falsehood would be exposed if the king consulted a 
medium of the good spirit world, and therefore, when Ahab summoned into 
his presence Micaiah, a medium in the service of the good spirit world, the 
other mediums sent a messenger to intercept Micaiah with instructions to 
persuade him to enter into the plot. Micaiah, however, warned Ahab of 
impending disaster, as the spirit of God had told him, whereupon one of the 
lying prophets present stepped forward and struck Micaiah on the cheek, 
saying: ‘What? Did perhaps a spirit of the Lord leave me to speak through 
you?’ Here you have an example of an utterly corrupt prophethood, which 
did not scruple to resort to falsehood and deceit for the sake of riches and 
worldly honors, and which, nevertheless, gave the impression of being an 
instrument of God. Its mediumistic utterances are inspired by lying spirits, a 
fact of which those prophets were well aware and which in their evil 
leanings they did their utmost to conceal. 

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“Mediumship of this character, especially under the patronage of 
kings estranged from God, was bound to be disastrous also to the whole 
nation, as soon as it ranged itself openly on the side of undisguised idolatry. 
‘Prophets of Baal’ was the name by which they were then known, and they 
became exceedingly numerous. At times there were scarcely any good 
mediums left. Thus it is said of the time of the High Priest Eli: ‘At the time 
when young Samuel served the Lord under Eli’s supervision revelations 
from the Lord were rare in Israel.’ (I Samuel 3: 1) 

“On Mount Carmel the prophet Elijah stood as the only ‘prophet of 
God’ compared with 450 prophets of Baal and 400 prophets of Asherah. 
(I Kings 18: 22) 

“The fact that the mediums of old allowed themselves to be swayed 
by worldly advantages to misuse their gifts can be gathered from the words 
spoken by God through the prophet Micah: ‘Thus the Lord spoke against 
the prophets who lead my people astray, who predict good fortune when 
they get food to eat, but preach holy war on any who refuse to feed them.’ 
(Micah 3: 5) ‘Their prophets are divining for money, and all the while 
calling upon the Lord.’ (Micah 3: 11) 

“You must not think that the people of those days accepted out of 
hand and as genuine all phenomena evoked by mediums. They too realized 
that they might be deceived and were just as suspicious of mediums as you 
are today. In order to guard against being tricked by sleight of hand 
performances, they were in the habit of binding the mediums. That is why 
the private mediums, who lived by their calling, kept on hand in their homes 
suitable bonds for the head, hands and feet, and submitted to being tied up 
with them by their visitors. If after they had been tied up, manifestations 
occurred that could only be ascribed to, and as a matter of fact were 
produced by, spirit beings, the visitors would be duly impressed and would 
be won over to this type of spirit communication. But since it was not the 
good spirits that used such mediums as their instruments, persons who 
frequented these events eventually fell under the influence of Evil. The 
teachings they received from the evil spirits through the mediums turned 
them away from the true God, and led them into vices of the vilest kind. It 
was the female mediums in particular who were the most patronized, and 
against whom was directed the threat spoken by the Lord through the 
prophet Ezekiel: ‘Son of man, face the women of your country who only act 
as “prophets” on their own discretion; speak out against them, and say: Thus 
saith God the Lord: “Woe to the women that sew bindings for all wrists, and 
make hoods of an appropriate size to capture souls. You are stealing souls 
from me. You have profaned me among my people for a few handfuls of 

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barley and for a bite of bread in order to slay souls that should not die, by 
lying to my people, who like listening to lies.”’ (Ezekiel 13: 17-19) 

“The method followed in the development of mediums in the 
‘medium schools’ of Biblical times is not described in any detail in the 
original documents of the Holy Scriptures. First of all, the applicants for 
mediumship were tested as to their general aptitude for the calling. It 
quickly became apparent who possessed the necessary aptitude. Those who 
were not suitable were dismissed. 

“But even applicants highly gifted by nature as mediums were 
retained as students only if their character warranted the belief that they 
would employ their mediumistic talents in the service of what was good and 
sacred. This factor was the most essential for the heads of the good medium 
schools, whereas in the schools conducted by priests who worshipped idols 
only the applicant’s mediumistic powers were taken into consideration. The 
same difference existed in those days in the development of mediums that 
you may find today. You yourself have witnessed with your own eyes the 
development of several mediums. You have arranged for and conducted 
gatherings at which this development took place. You conducted such 
gatherings as Divine services and you did your utmost to bring yourself and 
the other participants nearer to God. You placed yourselves under God’s 
protection. You opened and closed the gatherings with prayer and with 
praise to the Lord. Your readings were chosen from the word of God as 
recorded in the Holy Scriptures. You sought only that which is good, and 
were ready, if it pleased God, to become useful instruments of Good. 

“The Israelites who believed in God sought to develop mediums in the 
same way. 

“In contrast to this, however, you should observe what goes on at 
most ‘spiritistic séances’ today. There is generally no mention of God or of 
praising Him. People attend for the sake of experiencing something out of 
the ordinary and for excitement. Who brings it about, whether good spirits 
or evil ones, is of no consequence; and many of those who go to such 
gatherings do not even believe that the phenomena witnessed there are the 
workings of the spirit world, but persist in according them a ‘human’ 
explanation. This nullifies at the outset the sole purpose the good spirit 
world has for its communication with mankind, namely, to bring people 
nearer to their God. 

“It was at gatherings of this sort that ‘Baal’s mediums’ were 
developed. True enough, the people of those times knew that this was 
communication with spirits, but all who engaged in this low form of 

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spiritism were interested only in experiencing and learning things through 
this channel that would satisfy their worldly undertakings and ambitions. 
Their fate in the Beyond was far from their thoughts, as far as it is from 
those of most people of the present age. Hence it was quite natural that they 
were not at all interested in seeing to it that the mediums were developed 
with a view to preparing them for lofty and Divine purposes. 

“The Bible gives no detailed description of the medium schools 
conducted by the idolatrous priests because the development of ‘Baal’s 
mediums’ took place at the general gatherings held to pay homage to the 
idols. No special form of development is required to serve evil ends. This 
comes about by itself, for ‘Man is inclined to evil from the days of his 
youth.’ But to attain what is good and pleasing to God requires great effort 
and hard struggles, and for this, special preparation is imperative. Hence, 
such preparation was necessary for those mediums who had resolved to 
become instruments of the Divine will only. They were educated at the 
‘prophet schools’, as related in the Bible, under the guidance and spiritual 
leadership of men of God, like Samuel, Elijah and Elisha. 

“In the days when great and God-gifted men stood at the head of such 
‘medium schools’, as in the times of Samuel, Elijah and Elisha, many 
applicants sought admission, for the God-fearing families considered it a 
special gift from God if one of their children had been given mediumistic 
powers and these could be developed under the leadership of these men. 

“In the times of Elijah and Elisha there was a medium school in every 
large town, as in Ramah, Gilgal, Bethel, Jericho and others. The student 
prophets under Elisha were so numerous that their places of assembly could 
no longer hold them, and so it came to pass that one day they said to him: 
‘This room where we sit before you for instruction is, as you can see for 
yourself, too small for us. Let us therefore go to the Jordan, and each of us 
get a log, to build a dwelling place for ourselves there.’ And he answered: 
‘Yes, go!’ (II Kings 6: 1-2) 

“In the days to which the New Testament refers there were no special 
medium schools among the Christians. They were not needed because the 
assemblies for Divine worship were held in such a manner that they took the 
place in every respect of the functions of the earlier medium schools. The 
worshippers joined hands when they offered prayer, to signify that they were 
‘all of one heart and one soul’, that they were united by love into one 
community, and that they were addressing their prayer to God as a single 
unit, all of them as members of one spiritual body, inspired by one spirit, 

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cherishing one hope, bound together by one common faith, praying to the 
one God. 

“For the mediumistically gifted members of the community this 
custom of joining hands was of great importance, since in this way the odic 
power of all those present was collected into a single odic current. The 
spirits of God could use this current both for the purpose of manifesting 
themselves through the already developed mediums as well as for 
developing those in the process of becoming mediums. The steps in the 
development of mediums were perfectly familiar to the early Christians from 
their days of heathenism, so that they were well aware of what they were 
about. As heathens they had been in the habit of communicating with evil 
spirits, and the natural laws governing such communication were well 
known to them. They also knew that heathen idol worship was nothing but 
communication with demons, carried out under the same natural laws that 
apply to communication with good spirits. 

“Hence, there was no need for Paul to instruct the Corinthians 
regarding the laws by which spirit communication can be brought about; he 
could confine himself to telling them of the benefits of the influence of the 
good spirits, as contrasted with that exerted by the evil ones. 

“Chapters 12 and 14 of the First Epistle to the Corinthians contain 
everything relating to communication with the good spirits that any devout, 
God-seeking person need know about that. Unfortunately, your present 
generation no longer comprehends the teachings imparted to the Corinthians 
by the apostle in those chapters. This is due first of all to the fact that you 
are generally ignorant in matters relating to spirit communication. Also, a 
great part of the blame must be placed upon the incorrect translations you 
have of the Bible and upon the erroneous explanations offered to Christians 
on the strength of those incorrect translations. 

“Because of the importance of the subject, I shall go through Chapters 
12 and 14 of the First Epistle to the Corinthians with you, and give you the 
correct explanation thereof. 

“According to the translation you have, Chapter 12 begins with the 
words: ‘About spiritual gifts, dear brothers, I do not want to leave you in 
uncertainty. You know from when you were pagans, how you were drawn 
with irresistible force to dumb idols.’ Already the very first words, ‘About 
spiritual gifts’, contain a misleading error in translation. The reader can 
construe them only as meaning that the gifts in question are gifts bestowed 
by God on man’s spirit, whereas the Greek text at your disposal says 
something quite different. Translated literally, it says: ‘About matters 

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relating to spirit communication, I do not want to leave you in uncertainty.” 
Today we should put it more briefly and say: ‘I do not want to leave you in 
uncertainty about “spiritism”.’ Also, the original text did not say ‘dumb 
idols’ but ‘dead gods’, the latter term being universally understood to mean 
the ‘demons’, or spirits severed from God, which are always referred to in 
the Bible as the ‘dead’. 

“The correct translation of the whole passage would thus be: ‘About 
“spiritism” I do not want to leave you in uncertainty. You are familiar with 
it from the time when you were still heathens, when you went to the spirits 
who had fallen away from God, spirits to whom you felt yourselves 
irresistibly drawn.’ 

“In what follows, there are two sentences missing in the Greek text 
now available to you. They said: ‘Thus you became companions of the evil 
spirits, who do not recognize Jesus as their Lord. But now that you belong 
to Christ and are subject to his rule, you are in communication with holy 
spirits.’ These sentences, which have been omitted in the Bible translation 
you have, were directly followed by Verse 3, which in your translation 
reads: ‘So I tell you: No one speaking through the Spirit of God can say: 
“Cursed be Jesus” – and no one can say, “Jesus is the Lord”, except through 
the Holy Spirit.’ 

“But also in the translation of this Verse 3 there is an error that 
obscures the meaning. The Greek text does not say through the Spirit of 
God and through the Holy Spirit, but rather through a spirit of God and 
through a holy spirit. 

“It is not God Himself Who directly brings about the various effects, 
but the spirits serving Him, who accomplish His will among His creatures 
with the aid of His power. 

“As a result of the fact that your translators of the Scriptures have, in 
countless passages, used the expression: ‘the Holy Spirit’ where the Greek 
text has ‘a holy spirit’, they have not only caused erroneous interpretations 
of the passages in question, but they have, above all, caused such confusion 
regarding the term ‘holy spirit’ as to give rise to the false doctrine that the 
Holy Spirit is a Divinity. 

“To give you a clear understanding of the spirit and of spirits, so that 
you may be able to understand the above-mentioned two chapters of the 
First Epistle to the Corinthians, I shall draw on an example from your 
worldly life. 

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“In the days when your kings were absolute rulers, only the king’s will 
mattered in what took place within his dominions. All laws and regulations 
came from him. In his realm only one will, only one spirit, ruled: the will 
and the spirit of the king. His servants and officials performed their acts of 
office subject entirely to his authority, and only according to his will and in 
his spirit. From this it did not follow that they were obliged to obtain the 
king’s consent for every individual official act; they had his laws and his 
general instructions, from which they could decide for themselves what 
should be done in each individual case. 

“There were, therefore, many people engaged in governing the 
kingdom, but only one ruler: the king. 

“So it is also in the Kingdom of God, in which there is only one 
absolute ruler, whose will is law in all things. That ruler is God – or, as it is 
sometimes expressed in the Bible, the Spirit of God, or the Holy Spirit. The 
other spirits, likewise known as spirits of God or holy spirits, are merely 
God’s executive agents, His servants and officials. They too have laws and 
directions, according to which they act. Hence they, too, do not require 
special instructions from God on every occasion. They all work in the same 
spirit and under the same convictions, in accordance with God’s will and His 
spirit. They represent, so to speak, a great governing body composed of 
many parts that, although individually distinct and independent of each 
other, are governed as the parts of a whole by the Spirit Who made the spirit 
world a governing body, and Who has conferred upon it His own authority 
and power. This is what Paul had in mind when he wrote: ‘Now there are 
diverse granted gifts, but only one Spirit; and there are diverse services, but 
only one Lord. There are also diverse workings of power, but only one God, 
Who works all things in all.’ (I Corinthians 12: 4-6) 

“Thus when, at the meetings of the Christians in Corinth, one spirit 
spoke through a medium in a foreign language, a second through another 
medium in their mother tongue, a third endowed its medium with healing 
power, and many other spirits worked in other ways, these spirits were not 
acting at their own discretion or under their own power, but at the will and 
under the power of the one God, the highest, almighty, Spirit. 

“The Corinthians were naturally greatly impressed and astonished 
whenever a spirit spoke through one of their mediums in a foreign language. 
They therefore eagerly desired, and included this wish in their prayers, that 
as many spirits as possible might manifest themselves in this way. Since 
this wish arose only from human curiosity and love of the sensational, they 
were reprimanded because of it by Paul, who told them that the workings of 

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the spirits which visited them were for the sole purpose of serving the 
enlightenment and inner growth of the Christian congregation, and not for 
fulfilling purely personal desires. What would it profit them spiritually, he 
asked, if the spirits which came to them spoke in foreign languages? Neither 
would the medium’s spirit profit therefrom, since it could not understand the 
words that were spoken, nor would the medium’s hearers profit, as the 
foreign speech would be equally unintelligible to them. They should rather 
pray to be visited by spirits that would impart teachings to them in their 
mother tongue. If a spirit did speak to them in a foreign tongue, they should 
pray that its speech might be translated into their mother tongue, which 
could be done either by that spirit or by another. 

“It may seem extraordinary that spirits should speak at all in a 
language unknown to their hearers, but there was a good reason for this also, 
since it served to prove the reality of spirit communication, or, as Paul aptly 
says, as evidence for those who did not believe. 

“Here I must pause to explain that your translations of the Bible refer 
to speaking in foreign languages as ‘speaking in tongues’, and to 
communications imparted in the mother tongue of the hearers as 
‘prophesying’. 

“That Paul heartily approved of the Corinthians’ eager efforts to 
communicate with the spirit world is shown by his words: ‘So, since you are 
enthusiastic about spirits, seek that you may have many spirits come, for the 
enlightenment of the congregation.’ (I Corinthians 14: 12) Your translators 
have also rendered this sentence unintelligible by substituting the term 
‘spiritual gifts’ for the word ‘spirits’, in spite of the fact that the original text 
expressly states ‘spirits’ and not ‘spiritual gifts’. 

“At the conclusion of his teaching, Paul exhorts the Corinthians to see 
to it that in their spirit communication all things be done in an orderly 
fashion, for God is not a God of confusion, but of order and peace. The 
mediums, too, are directed to abide by this order. Not more than two or 
three of them should put themselves at the disposal of spirits speaking in a 
foreign tongue, and then only if there are spirits present who are able to 
translate the foreign language into the mother tongue of the participants. If 
there is no interpreter present, speech in a foreign language should not be 
permitted. As for the revelations made in the mother tongue of the 
participants, these also are to be restricted to two or three, so that the hearers 
may have time to discuss what they have heard and to express their views as 
to its meaning. Paul says as much when he writes: ‘Let the others express 
their judgment on what has been said.’ The admonition Paul gives to the 

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Corinthians in this passage is the same as that which I, as you know, have 
uttered so often at your gatherings. I, as well as the other spirits that have 
spoken with you, have urged you, at the conclusion of our visits, to discuss 
among yourselves what you had just heard, and to express your opinions 
about it, or, as Paul says, to “judge” what has been said, for it is not how 
much you may hear at any single meeting, but how well you understand 
what you have heard. If you talk over among yourselves the things that we 
spirits have told you, we can see who has understood us correctly, and who 
has not, for we remain present during your discussion and listen to what you 
are saying. If we gather from your remarks that your interpretation is 
incorrect or that there are differences of opinion among you, we again enter 
into the mediums and clear up any points that remain doubtful. 

“Anyone not familiar through personal experience with the 
interrelated factors in spirit communication and with the relation in which 
the spirits stand to the mediums will be unable to understand the rules of 
procedure laid down by Paul. Therefore I shall add a brief explanation. 

“You cannot possibly overestimate the human character of the good 
spirits’ communication with you. They are the best friends you have, and 
are always present in large numbers at your religious gatherings. In most 
cases they are spirits that were mortals like you, and that have progressed 
toward God in the Beyond. They have been assigned as your guides, 
counselors and guardians. They have the most fervent desire to lead you as 
far as possible along the path toward God while you are still on earth, so 
that, when you leave the earth, you may enter as high a sphere as possible in 
the spirit world. Many of your spirit friends lived in other countries and 
spoke the languages of those countries while they were on earth. Some of 
them cannot speak your native tongue, for spirits, too, must learn those 
human languages they did not know while on earth. All of them, however, 
are eager to speak a good word to you, and they crowd about the mediums to 
use them for speaking or writing. To preserve order, there is, at each 
gathering devoted to communication with good spirits, a ‘controlling spirit’ 
that decides which of the spirits may speak and how long they may do so, 
taking into account thereby also the rules and resolutions adopted by the 
assembly participants. If, for instance, the participants agree not to allow 
communications in a language unknown to them, the controlling spirit will 
admit no spirit unable to express itself in the mother tongue of those present. 
The mediums, too, have the power to refuse a spirit being entry into their 
bodies, for a state of ‘trance’ occurs only when no resistance is offered on 
the part of the mediums. Hence, as Paul says: ‘the prophetic spirits obey the 
prophets’, that is, the ‘mediums’. 

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“There is one passage of Paul’s teaching that is obscure, partly in 
itself and partly because of its incorrect translation. This passage reads: 
‘Whenever you come together, each one has something ready: a psalm, a 
teaching, a revelation, a speech in tongues, an interpretation. Let all this be 
done to enlighten the congregation’. 

“First of all, the translation is wrong. The text should read: 
‘Whenever you come together, each of you receives a psalm, and so forth.’ 
Each one receives whatever it may be through the mediums present. He 
does not have it ready beforehand, as though he brought it with him; rather 
the spirits present these various things through the mediums in the course of 
the gathering. One may present a hymn, another an instructive teaching, a 
third a revelation, another a message in a foreign language, and yet another a 
translation of that message into the native tongue. Out of the great variety of 
spiritual fare offered, everyone present may choose what will best satisfy the 
immediate needs of his soul, for the goal is the enlightenment of the whole 
congregation, rather than that of only one or another of its members. So 
many different things are offered because the spiritual needs of the 
participants are so different. When much is presented, there is something for 
everyone. Someone who has experienced particularly good fortune 
personally, or whose family has done so, will be able to express his feelings 
best with words of praise to the Lord, which will be presented by a spirit 
through a medium. Someone else may feel downcast and will be cheered by 
a message of consolation. A third may be assailed by doubts as to whether 
the things he is witnessing are indeed the workings of the spirit world and 
will be relieved of these doubts when he hears a medium speak in a foreign 
tongue. 

“Paul’s teaching to the Corinthians regarding the nature of spirit 
communication is not of his own making, but was given at the Lord’s behest, 
for he ends his admonition with the words: ‘If anyone thinks himself a 
“prophet”, or spiritually gifted, let him know that what I write here is a 
commandment of the Lord.’ (I Corinthians 14: 37) And he adds: ‘So do I 
teach in all the holy congregations.’” 

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Inquiring of God, as Recorded in the Holy Writ 

Thus says the Lord, the Holy One of Israel and its 
Maker: Ask me of things that are to come! (Isaiah 45: 11) 

“God is the fountain of truth. Whosoever draws from this fountain will 
receive the truth and will be preserved from error. This knowledge led the 
faithful of olden times to enter into communion with God when seeking the 
truth. This was not a communion by way of inner illumination; rather, they 
chose the way of receiving revelations of the truth from without, sent by God 
in a manner perceptible to the human senses. They inquired of God by 
human means, and were answered by Him through the same channel. 

“They were well aware that the good spirit world in the service of God 
is the agent of His will and His revelations, and so consulting the spirit 
beings of God’s kingdom is equivalent to inquiring of God. 

“They were equally well aware that there is such a thing as an evil 
spirit world, and daily experience had taught them that it was possible to 
communicate with it also. 

“Throughout Old Testament times and in the early days of the 
Christian era, those who sought God made liberal use of the privilege of 
asking of God. The writings of the Old and the New Testament abound in 
instances in which it is related that the faithful, when desirous of learning the 
truth, ‘asked of God’ and received their answers, transmitted to them 
through God’s spirits. 

“If you will open your Bible and read through the individual texts, you 
will find my statement confirmed. 

“Mention of ‘asking of God’ is made very early on in the Bible. It is 
reported there that Rebecca, the wife of Isaac, had asked of the Lord because 
she was worried during her pregnancy: ‘As the twins struggled in her 
womb, she said: “If it is thus, why am I in this condition?” So she went to 
consult the Lord.’ (Genesis 25: 22) There is no record of either the manner 
in which she ‘consulted the Lord’ or the way in which she received the 
answer she was given, but the casual way in which the story is told shows 
that asking God was not an unusual practice at the time. 

“After the exodus of the Israelites from Egypt, the people daily came 
to Moses to have him ‘ask of God’ on their behalf. ‘And when Moses’ 
father-in-law saw all that he did for the people, he said, “Why do you go to 
such effort for the people? Why do you sit in judgment alone, while all the 

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people stand before you from morning till evening?” And Moses said unto 
his father-in-law, “Because the people come to me to ‘ask of God’: 
Whenever they have a lawsuit, they come to me to be the judge between the 
parties, and I make known to them God’s judgments and decisions.”’ 
(Exodus 18: 14-16) Here, too, nothing is said about how the inquiries were 
addressed to God. Not until later, when Moses, at God’s command, had 
built the Tabernacle, do you find a more detailed account of the means by 
which ‘asking of God’ and the answers thereto were made possible: ‘And 
each time Moses took the tent, and pitched it for the Lord outside the camp, 
and called it the ‘Tabernacle’ [tent of revelation]. Whenever someone 
wanted to ask of the Lord, he went out to the Tabernacle, which was outside 
of the camp. When Moses himself went out to the tent, all the people got up 
and stood at the entrances of their tents, and watched Moses, until he had 
gone into the Tabernacle. When Moses had entered into the Tabernacle, the 
pillar of cloud descended, and took up its position at the door of the 
Tabernacle, as long as the Lord spoke with Moses.. When the people all saw 
the pillar of cloud at the entrance to the Tabernacle, they all rose and threw 
themselves down in front of their tents. But the Lord spoke to Moses face to 
face, as a person speaks to his friend. Moses then returned to the camp; but 
his servant Joshua, the son of Nun, a young man, did not leave the 
Tabernacle.’ (Exodus 33: 7-11) 

“The essential parts of this account are already familiar to you from 
my former teachings. You will notice also that there is a difference between 
the manner in which Moses asked of God, and that in which it was done by 
the people.. Moses, as the representative of all the people, received answers 
from the Lord to the solemn inquiries of God described here through the 
pillar of cloud, whereas when individual people asked of God, their answer 
came, not through the pillar of cloud, but through another channel, which, 
though not clearly defined in this passage, is sufficiently suggested so as to 
leave no doubt on that score in the mind of anyone familiar with the subject. 
It says that Joshua, Moses’ servant, was not allowed to leave the Tabernacle; 
there must have been a reason for his constant presence there. This reason 
was directly connected with the practice of asking of God: Joshua served as 
the medium for those of the people who desired to ask of God concerning 
their private affairs. It is expressly stated that ‘everyone who wanted to ask 
of God went out to the Tabernacle’. No fixed hours for ‘asking of God’ 
having been set, Joshua was obliged to be present in the Tabernacle at all 
times, so that he might be available to all as a medium for transmitting 
God’s answers. God’s spirits used him as an instrument the same way they 
use the mediums of today. 

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“It became a fixed custom among the Israelites not to undertake 
anything important without first asking God. After all, God had said to 
Moses: ‘I will tell you all the commands I wish you to give the Israelites.’ 
(Exodus 25: 22) ‘And there at the Tabernacle I will communicate with the 
Israelites.’ (Exodus 29:43) When they asked of God, then, the people were 
acting completely in accordance with God’s will. 

“After the death of Joshua, the Israelites asked of God: ‘Which of us 
shall go up first against the Canaanites, to fight against them?’ And the Lord 
said, ‘Judah shall go up: I hereby give him power over this land.’ (Judges 1: 
1-2) 

“When the Danites sought a place in which to dwell, they sent five 
men to explore the land. They met a Levite who lived in the house of Micah 
as a medium and they said to him, ‘Please ask God whether the mission we 
are on shall prosper.’ And the priest said to them, ‘Go confidently: Your 
mission is pleasing to the Lord.’ (Judges 18: 5-6) In this chapter there is 
also a detailed account of the manner in which the Levite inquired of God. It 
is related that Micah had had a goldsmith make him ‘a carved and molten 
image of God’, as your translators express it, not knowing what these terms 
mean and even believing that these images were ‘idols’. In reality, it was a 
reproduction of the breastplate of judgment worn on the garment of the High 
Priest and so called, as you know, because it was used for inquiring of God. 

“Reproductions of the High Priest’s breastplate of judgment were used 
whenever the people of Israel ‘asked of God’ in matters of private interest. 
It was the same as the ‘planchette’ used in your spiritist circles and, like it, 
consisted of two parts: a lower, stationary part, generally cast as a plate and 
engraved with the letters of the alphabet and other symbols, and an upper 
wooden part, light and handsomely carved, and equipped with a pointer. 
The cast plate was either set upon a table or fastened to a base or a pillar. It 
was highly polished to allow the wooden upper part to slide over it with 
ease. Whenever counsel was sought of God, the movable upper part was set 
upon the plate, and the medium, laying his hand on it, waited for it to be 
moved by the spirit beings with the aid of his own odic power to the letters 
on the plate. When this happened, the pointer indicated in the proper order 
the characters which, when combined into words and sentences, spelled out 
the answer returned by the spirit world. It was, therefore, substantially the 
same as with the High Priest’s breastplate of judgment. 

“The private breastplates even went so far in copying the precious 
original as to have the characters engraved on gemstones that were set 
artistically into the cast plate by a goldsmith. Large sums of money were 

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spent for this purpose. Just as the High Priest wore costly robes when 
seeking counsel of God, similar garments were provided for the private 
mediums who used the breastplate of judgment. Micah did likewise: ‘He 
had an expensive priestly garment and a breastplate of judgment made, and 
consecrated one of his sons to serve as his priest.’ (Judges 17: 5) Gideon 
also had the gold bounty taken from the Midianites made into an ‘oracle’ of 
the kind described, and put it in his city, Ophrah, where it could be used by 
all to ‘ask of God’.. Before long, however, it was used by the people also to 
consult evil spirits. ‘All Israel practiced idolatry with it, so that it became a 
snare for Gideon and his house.’ (Judges 8: 27) Gideon had had it made for 
‘asking of God’ only, but it was misused by the people to ‘inquire of the 
dead’, in other words, to communicate with the evil spirit world. That was 
idolatry. 

“However, those among the Israelites who observed God’s 
commandments made use of the private channels in their families for asking 
of God only in emergencies. In matters of importance, they still preferred, 
when inquiring of God, to do so in the place He Himself had designated for 
that purpose in the days of Moses. They would go to the ‘Tabernacle’ and 
have the High Priest use his breastplate of judgment to ask of God. Thus the 
Israelites went up to Bethel to ‘ask of God’ which of them should go up first 
to battle against the children of Benjamin. The Lord answered, ‘Judah shall 
go first.’ (Judges 20: 18) 

“When Saul wanted to pursue the defeated Philistines by night and 
destroy them utterly, and his people were willing to follow him, the priest 
said: ‘Let us first go to God here.’ When Saul asked God, ‘Shall I go in 
pursuit of the Philistines? Wilt thou deliver them into the hand of Israel?’, 
God did not answer him that day. (I Samuel 14: 36-37) God did not answer 
Saul on that day because Saul’s son had violated a prohibition of God’s. By 
refusing to answer, God wanted to make it clear that He would answer only 
those who obey Him. 

“David almost invariably inquired of God through the breastplate of 
judgment. His medium was Abiathar, the priest. ‘David gained new 
strength through his trust in the Lord, his God, and said to Abiathar, “Bring 
me the ‘ephod’ (breastplate of judgment)!” When Abiathar had brought the 
ephod to David, David asked the Lord, “Shall I pursue this band of robbers? 
Will I overtake them?” He received the answer, “Yes, pursue them. You 
will surely overtake them and save the prisoners.”’ 




 

“God will allow only those to inquire of Him who put their complete 
trust in Him and who rely on Him for help. However, God will reject all 
those who commune with the Evil One, and who seek help from the spirits 
of the abyss. ‘These men have taken their idols into their hearts, and set the 
stumbling block of their iniquity before them: Why should I let them consult 
me at all?’ 
“It is not those whose hearts are divided – who today turn to God and 
tomorrow to Baal, who today attend church and devote tomorrow to 
wickedness – who will receive answer from God. This was true in olden 
times and it is true today. God has drawn a true picture of such people 
through the mouth of the prophet Isaiah: ‘They ask of me day after day, and 
desire to know my ways; as if they were a people that practiced 
righteousness and had not forsaken the law of their God, they ask for 
righteous judgments from me and impatiently await a revelation from God. 
“Why do we fast,” they say, “and you do not see it?” ... This is righteous 
fasting, as I like it: loosing unjust bonds, bursting the bands of the yoke of 
servitude, freeing the oppressed, and breaking every yoke. Is it not so that 
when you share your bread with the hungry and you take the unfortunate 
homeless into your house, when you clothe those whom you find naked, and 
you do not withdraw from your countrymen – then your light shall break 
forth like the dawn and your healing shall make speedy progress? ... Then if 
you ask, the Lord will answer.’ 

“God transmitted His messages in many different ways to the faithful 
who sought His counsel for their concerns. The story of Saul relates how 
this first king of the people of Israel received answers from the Lord, as long 
as he remained true to God. On the day before the battle of Gilboa, Saul, 
who had been deserted by God’s spirit because of his disobedience, ‘asked 
of the Lord’, but the Lord did not answer him, not in ‘dreams’, not through 
the ‘breastplate of judgment’, and not through the ‘prophets’. 
6) This indicates that on previous occasions Saul had been answered in 
‘dreams’ or through the ‘breastplate of judgment’ or through the ‘prophets’. 
What your Bible translators render as ‘dreams’ is a spiritual seeing, a vision, 
an act of clairvoyance or clairaudience, through which a person is told the 
truth. 

“Such visions can be sent only to those who have mediumistic 
powers. The spirit world therefore, in deciding how to deliver its messages, 
must take into account the abilities of the recipients. 



“When use was made of the ‘breastplate of judgment’, God’s answers 
were given in collaboration with a medium, as I have repeatedly explained to 
you. 

“As for the ‘prophets’ who figure so frequently in the Bible as bearers 
of messages from God, they were ‘speaking mediums’, who often received 
God’s answers by clairvoyance and clairaudience and then passed them on. 

“Wherever in the Scriptures you find a reference to ‘asking of God’, 
you also find confirmation of the truth that God sends His answer in some 
humanly perceptible way to all those who turn to Him trustingly and appeal 
to Him for counsel.” 


What is Meant in the Bible by “Inquiring of the Dead” 

Should not a people inquire of its God? Why consult 
‘the dead’ on behalf of the living? 
“When you speak or write of ‘the dead’ today, you are referring to those 
who have died here on earth and whose bodies are at rest in the cemetery. 
You have no other meaning for the expression ‘the dead’. You therefore 
understand ‘death’ to mean only the severance of the spirit from its earthly 
body. 

“The Holy Scriptures frequently refer to ‘death’ and to ‘the dead’, but 
only in a few instances does ‘death’ mean an earthly dying. ‘The dead’ of 
whom the Bible speaks are not those whose days on earth are over. When 
the Bible speaks of ‘death’ it does not mean the separation of the spirit from 
the body, but the separation of the spirit from God. To be united with God 
and to belong to Him is ‘life’. To be severed from God is ‘death’. 

“This teaching recurs throughout all the Scriptures of the Old and the 
New Testament. 

“The ‘dead’ are therefore those who are severed from God, the 
‘spiritually dead’, whether they be spirits in the Beyond or passing through 
life on earth as people who have forsaken God. 

“The very first time the word ‘death’ appears in the Bible it designates 
a separation from God, for when God forbade the first people in paradise to 
eat of a certain fruit, He added the warning: ‘For on the day you eat from 
that tree you shall be doomed to die.’ It was not the death 
of the body that was meant by these words, but separation from God, for, as 
you know, the first people suffered not bodily, but spiritual death when they 
had violated His command. By their disobedience, they went over to the 
side of Evil, and thereby severed themselves from God. 

“When Moses, as his life on earth drew to an end, bade farewell to the 
people, he gave them this admonition: ‘I have put “life” and “death” before 
you, the blessing and the curse: Choose “life”, then, by loving the Lord, 
your God, obeying his commands and holding fast to him.’ (Deuteronomy 

 “It was neither bodily life nor bodily death that he had set before the 
people, but spiritual life, which endures as long as people hold fast to God, 
and spiritual death, which ensues immediately whenever people forsake 
God and sever themselves from Him. ‘He who keeps God’s commandments 


shall keep his life; but he who disdains the word of God shall die.’ 
 ‘Whoever keeps My word shall not see death in all 
eternity.’ 
“The sin of apostasy from God therefore carries with it spiritual 
death. ‘Do you not know that you are either servants of sin, which leads to 
death, or servants who obey the call of righteousness?’ 
‘What fruits had you to show in those days when you served sin? Only such 
of which you are now ashamed, for they end in death. But now that you are 
free of sin and have become God’s children, you have the fruit of 
sanctification, and eternal life as a result. For the wages of sin is “death” 
but God’s gift of grace is eternal life.’


“Not all sin leads to separation from God, but only ‘the sin that is 
fully developed brings forth death’. (James 1: 15) It is not the stumbling 
and falling of those who believe in God and seek Him that bring forth 
spiritual death, for the stumbling is through human weakness, and the falls 
are suffered on the road toward God. But abandoning God, turning your 
back on Him, and living as though there were no God, that is the sin that 
brings forth spiritual death. 

“‘The dead’ are God’s enemies. They have placed themselves under 
the rule of the spirits of Evil. ‘For like Adam they have broken the 
covenant: they have faithlessly fallen away from me.’ (Hosea 6: 7) They 
have deserted [their God] and serve the Prince of Darkness. They have 
chosen him as their god. That is the meaning of the word ‘idolatry’ that 
occurs so often in the Holy Writ. ‘All of their doings will not allow them to 
return to their God; for the spirit of idolatry lives within them.’ (Hosea 5: 4) 
Because of their disloyal beliefs they are not ready for a return to God. 
‘Why should I free them from the power of the kingdom of the dead? Why 
should I redeem them from death? No. Rather: O death, where are thy 
scourges? Hell, where is thy plague?’ (Hosea 13: 14) Plagues and scourges 
are the punishments that God imposes upon apostates through the spirit 
powers of Evil. They have to be worn down first by suffering and 
wretchedness; they must become miserable like the prodigal son, until 
homesickness for their Father’s house – for God – grips them and drives 
them to return. 

“It is natural that God, who wants only spiritual life, should have 
strictly forbidden all communication with ‘the dead’, who are His enemies. 
Nothing good can be learned from ‘the dead’, neither truth nor virtue. 

“Appalling indeed were the consequences of the communication of 
the nations of old with the evil, apostate spirits through low spiritism, which 


the Bible refers to as ‘idolatry’. ‘The dead’, through their human mediums, 
seduced the misguided people to all conceivable abominations. Not only did 
the people eat the flesh of the offerings that had been dedicated to the 
demons, in token of their fellowship with the latter; they even sacrificed 
their sons and daughters to the evil spirits and committed the most shameful 
sexual acts at the sacrificial rites. All of these practices were instigated by 
the Powers of Evil, once the people had entered into communication with 
them. ‘They joined up with Baal-Peor and ate the sacrificial offerings to the 
“dead”.’ 

“The effects of idolatry are described as follows in the Book of 
Wisdom: ‘For while they now slay their children in sacrifice or celebrate 
secret rites, now hold revelries with strange rites, they keep neither their 
lives nor their marriages undefiled. No, one commits treacherous murder 
against the other, or hurts him by adultery. Among all without exception 
there prevailed bloodshed and manslaughter, theft and fraud, corruption, 
unfaithfulness, tumults and perjury, disquieting of good people and 
ingratitude, defiling of souls and unnatural sexual practices, the break-up of 
marriages, adultery and fornication. For worshipping ‘dead idols’ is the 
beginning, the cause, and the outcome of all calamity. For either they rave 
in their merriment, or they prophesy lies.’  

“When you read of these things you may be led to conclude that those 
people were no longer in their right minds. They were, nevertheless, as 
normal as you are. But the power of evil is so great, and its ways of 
beguiling others so subtle, that those who have once fallen into its snares 
find it almost impossible to extricate themselves. Of all the weapons of the 
Powers of Darkness, the mightiest is a mixture of truth and falsehood. 

“They convinced those who communicated with them by ‘inquiring of 
the dead’ that animals, the sun, the moon and the stars embodied mighty 
spirits which had great power over mankind and could cause them happiness 
or misfortune, and that, as a consequence, one must worship them to ensure 
worldly well-being and to avert calamity. They taught, furthermore, that one 
could communicate with them by means of sacrifices, especially the 
sacrifice of children. 

“That spirits are incorporated in all material beings was true, and also 
that communication can be had with these spirits through sacrificial 
offerings. The fatal falsehood was that that spirit world consisted of 
powerful spirits of good that brought happiness to those who worshipped 
them. Once the evil spirits had convinced their adherents of this, however, it 

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was just a step away from human sacrifice. The parents of children who 
were to be sacrificed were told that after their child’s death, its spirit would 
constantly be around them and bring them good fortune, but that both they 
and their child would experience the most dreadful things if they refused the 
idols this sacrifice. Obsessed as they were, they always gave way in the end. 

“You need not wonder at this, for during the rites performed before 
the idols and at idolatrous gatherings generally, the evil spirits announced 
these doctrines through their trance mediums and supported them by the 
exhibition of miracles that accompanied their discourse. Not infrequently, 
the idols themselves spoke. Such speech was a ‘direct voice’ produced by 
the low spirit world with the aid of the od of the sacrificial offerings and that 
of the mediums in attendance. 

“God permitted this because he allows complete freedom within the 
limits that have been set also for those who are evil. 

“The cause of apostasy from God was then, as it is now, the craving 
for worldly success and prosperity. Only in those days the prerequisites for 
communicating with the spirit world were well known, while today they 
have fallen into oblivion. Consequently, apostasy manifested itself in those 
times not only in inner defection from God, but in deliberately fostered, 
humanly perceptible communication with the evil spirit world through 
spiritistic idol worship. ‘Inquiring of the dead’ was a daily need of the 
worldly minded, as inquiring of God was an integral part of the worship of 
the faithful. 

“The messages sent by the ‘dead’ through their mediums were such as 
to flatter the human passions of the recipients. Everything they heard was 
pleasant, and so they had no desire to listen to God’s instruments, the good 
mediums. What the latter had to communicate to them at God’s behest was 
too bitter for them. ‘For it is a rebellious people, with children who turned 
out badly, who will not hear the commandments of the Lord. They say to 
the seers, “Do not see”, and to God’s prophets, “Do not prophesy the truth 
for us. Prophesy pleasant things, prophesy deceits, leave the right way, 
depart from the righteous path. Don’t bother us with ‘the Holy One of 
Israel’!” (Isaiah 30: 9-11) They wanted to hear only pleasant things, 
especially such things as would further their worldly interests. They wanted 
to communicate with specific spirits, as Saul wanted the spirit of Samuel to 
appear when he consulted the ‘witch of Endor’. Good spirits will not allow 
themselves to be summoned at the whim and pleasure of men. They come 
of their own accord with God’s sanction, or, in certain cases, at His express 
command. However, they come only to those who seek God, in order that 

152 




 

they may show them the way to Him. Which good spirit manifests itself is 
not for man to determine; the decision rests with the good spirit world. Also 
from the evil spirit world not always those come whose visit people desire, 
for they, too, may communicate only with permission. The low spirits will, 
however, invariably claim to be the ones that were summoned, whether or 
not this is true, for they are spirits of falsehood whose only concern is to tell 
their adherents what they like to hear. 

“It is, therefore, an act of great folly for people to arrange among 
themselves that whoever dies first will let the survivors know whether or not 
there is a Beyond. Whoever enters into such an agreement, and makes his 
belief in a future existence contingent upon the fulfillment thereof, will 
invariably fail to receive the evidence he desires, for agreements of this kind 
are proof in themselves that these people lack a belief in God. Those who 
die without believing will find a fate in store for them in the Beyond such 
that they will be in no position to communicate with the living. The spirits 
of the lowest spheres remember nothing at all of any such agreements. Even 
if they did remember, they could not leave the place to which they are 
confined because of their transgressions. Whoever believes in God, 
however, will be able, without any such agreement and without any 
conscious effort, to communicate during his lifetime with the spirits of his 
dear departed, if they too were believers. Here, too, the words of Christ 
apply: ‘First seek the kingdom of God and His justice; these other things 
shall be given to you as well.’ 

“But there was no seeking of the kingdom of God by those who 
associated with the low spirit world. It was not their nature to seek God; 
they considered their worldly well-being only, and for this reason they 
refused to communicate with the good spirit world. The answers that they 
received from the good spirit world have at all times been too harsh and 
bitter for the ears of people who were enslaved by their passions. They 
regarded the utterances of God as an oppressive burden, even going so far as 
to describe the reprimands, warnings and threats pronounced by the prophets 
at God’s command by the blasphemous phrase ‘the burden of the Lord’. 
‘What is the burden of the Lord?’ was the usual question, whenever people 
wanted to know what the Lord had had proclaimed. It was because of this 
that God sent them the message: ‘When one of the people or a prophet or a 
priest asks you: “What is the burden of the Lord?” you shall say to them, 
“You are the burden of the Lord, and I will cast you off, says the Lord.” 
And as for the prophet, priest or whoever of the people who says “the burden 
of the Lord,” I will punish that person and his household. Thus should you 
speak to one another and among yourselves: “What has the Lord answered?” 

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or “What has the Lord spoken?” But the expression “the burden of the 
Lord” you shall use no more, lest your own word become your burden; for 
you would have distorted the words of the living God, the Lord of hosts, our 
God.’ (Jeremiah 23: 33-36) 

“Whoever, therefore, aspired to belonging to God’s people was not 
allowed to have relations with the spirit world that had forsaken Him. He 
was not permitted to ‘inquire of the dead’, for to do so was to commit high 
treason against God and to desert the truth. For truth was not to be found 
among ‘the dead’. ‘The dead know nothing.’ What they utter is falsehood 
and deception, calculated only to drag the faithful down into the depths. 

“Hence God thus admonishes His people: ‘Ask me of the things that 
are to come, my children! Let the work of my hands be left unto me.’ 
(Isaiah 45: 11) ‘It is I, the Lord, your God, Who teaches you to do what will 
bring about your Salvation, Who leads you on the right path.’ (Isaiah 48: 
17) ‘When they tell you to consult mediums of the dead and spirit experts 
that whisper and murmur, ask them: “Should not a people consult their God? 
Should they consult the dead on behalf of the living?”’ (Isaiah 8: 19) 
‘What? You want to befoul yourselves in the manner of your fathers and 
woo their monsters, too? Yes, through the presentation of your offerings, by 
sacrificing your children, you befoul yourselves through all your idols down 
to this very day! And I should let you consult me? As sure as I am alive, I 
will not be consulted by you.’ (Ezekiel 20: 30-31) 

“The Israelites had acquired the practice of inquiring of the spiritually 
‘dead’ in Egypt and many of them had become addicted to idolatry there. 
That is why the prohibition against inquiring of the dead was among the first 
injunctions laid upon them by God after their exodus from Egypt. ‘You 
shall not practice fortune-telling or witchcraft.’ (Leviticus 19: 26) ‘Do not 
go to mediums who conjure up the dead or to fortune-tellers; do not consult 
them so that you may not be defiled by them. I am the Lord, your God.’ 
(Leviticus 19: 31) ‘If anyone consults a medium who conjures up the dead 
or a fortune-teller to practice idolatry with them, I will turn against that 
person and drive him out from my people.’ (Leviticus 20: 6) ‘A man or a 
woman who has within them a spirit conjured up from the dead or a fortune-
teller spirit shall surely be put to death; they should be stoned. Blood guilt 
weighs heavily upon them.’ (Leviticus 20:27) These passages show that the 
men and women who conjured up the dead were ‘mediums’ through whom 
evil spirits spoke. These mediums were themselves responsible for their 
association with Evil. They could have rejected Evil had they turned 
confidingly to God and entered into communication with the good spirit 
world. Their punishment was therefore justified. 

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“Besides the mediums, there were persons engaged in communicating 
with the evil spirit world through ‘clairvoyance’. 

“‘Blood guilt’ here does not mean actual bloodshed or physical 
killing. In the Bible the term ‘blood guilt’ refers to spiritual slaying, or the 
estrangement of the spirit from God. The conjurers of the dead had indeed 
incurred blood guilt because they had brought those who came to them into 
communication with the evil spirits, thus leading them away from God and 
committing them to spiritual death. 

“The contamination to which those who associate with conjurers of 
the dead expose themselves is not of a physical nature, but proceeds from 
the bad od they absorb from the conjurers. It contaminates their own od, 
making it a hotbed for the activities of evil spirit beings. 

“There occurs in the Bible at least one detailed account of a case of 
conjuring, namely King Saul’s inquiry of the witch of Endor. It is very 
instructive in a number of ways. 

“Samuel had died. Saul had driven all the conjurers of the dead out of 
the country, but when the Philistine army invaded his land in great numbers, 
Saul was afraid and deep in his heart he trembled with terror. So he 
consulted the Lord, but the Lord would not answer him, not through 
clairvoyance, or the breastplate of judgment, or through the good mediums. 
For by his disobedience Saul had turned away from God. The spirits of God 
had left him, and an evil spirit had taken control of him. Then Saul 
commanded his servants to find him a woman who conjures up the dead. He 
wanted to go and consult her. As the good spirit world would not send him a 
message, he decided to try the evil spirit world instead. 

“His servants told him that there was a woman in Endor who conjured 
up the dead. So Saul disguised himself and went to see her. He came to the 
woman by night and said to her, ‘Tell my fortune by conjuring up the dead. 
Bring me up from the underworld someone whose name I will give you.’ 
The conjurer did not want to do this, because she was afraid that she would 
be reported and put to death. However, Saul reassured her. So the woman 
said, ‘Whom shall I bring up for you?’ ‘Bring up Samuel,’ he said. When 
the woman saw Samuel, she screamed and said to Saul, ‘Why have you 
deceived me? You are Saul!’ The king said to her, ‘Have no fear! What do 
you see?’ The woman said to Saul: ‘I see a superhuman being rising out of 
the earth.’ He said to her, ‘What does it look like?’ She said, ‘It is an old 
man coming up; he is wrapped in a cloak.’ Then Saul knew that it was 
Samuel; he bowed with his face to the ground, showing him reverence. 
Then Samuel said to Saul, ‘Why do you disturb me in my rest by bringing 

155 




 

me up?’ Saul answered, ‘I am in dire need. The Philistines are waging war 
against me, and God does not answer me. That is why I have called you, to 
find out what I should do.’ Samuel said, ‘Why ask me when God has 
abandoned you and become your enemy? The Lord treated you just as he 
declared through me that he would. The Lord has taken your kingdom and 
given it to another, to David. It is because you did not obey the Lord’s 
command that He has done this to you today. And the Lord will let Israel 
fall into the hands of the Philistines along with you, and tomorrow you and 
your sons will be with me.’ (I Samuel 28: 3-19) 

“There is much in this account that needs explaining, as you will find 
it hard to understand. 

“Does it not strike you as odd that Saul trembled deep inside at the 
sight of the Philistine hosts? That was not at all like Saul, who was a brave 
man and had been in countless battles, always facing death fearlessly. Why 
then this sudden attack of trembling? Here you find one of those remarkable 
things you so often come across in life. It is what you call a ‘premonition of 
death’. The expression is not well chosen; it would be more correct to speak 
of a ‘certainty of death’.. At the very first sight of the army of the 
Philistines, something within him told Saul that the hour of his death was at 
hand. That hour is indeed appointed for all by their fate. But what is the 
nature of this inner voice, that it caused Saul to be certain that he would 
meet death in the coming battle? What was the inner voice that called to so 
many of your soldiers in wartime: ‘You will not live through the next 
attack.’ or ‘You will not live through the day.’ or ‘This is your last leave; 
you will not return to your family and friends.’ Why did so many soldiers, 
who had after all been home on leave often before, find it so hard to return to 
the front on the occasion when they would not return? 

“In the case of Saul, as in all the others who know for certain that their 
death is at hand, it was the guardian spirits that made him aware of this most 
important hour in life. They have been sent to you as your leaders and 
friends. Often during your lifetime their voice has warned you of impending 
danger. They were your protectors. Often they have intervened in time to 
save you, but when the inevitable final moment of your life approaches, 
these spirit friends shake your innermost being so violently that the 
approaching hour of your death resounds in your ears too loudly to go 
unheard. Then you know that your time has come. Not in every case are the 
spirits allowed to sound this warning; when they are, it is a special mark of 
Divine favor, granted to give the person to whom this warning is issued a 
chance to use the moments remaining to make his peace with God and 
implore His help for the fateful step into the Beyond. 

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“With Saul also it was the last appeal by God’s spirit messengers, 
urging him to return to that God to Whom he had become unfaithful. But 
Saul, although he knew he was about to die, instead of turning inwardly to 
God and renewing his oath of loyalty to Him, at first simply went through 
the outward formality of calling upon God through mediums and asking for 
help with his worldly troubles.. He sought no inner communion with God in 
repentance of his past behavior. Because of this, God did not answer his 
outward query, and Saul, fearing for his earthly life, sought out the conjurer. 
When Saul said: ‘I am in dire need’, he was speaking of the certainty of 
death that weighed upon him. 

“I would like to take this opportunity to point out briefly the many 
other ways in which an approaching death is foretold. As you know, it is a 
popular belief that the howling of dogs, the appearance of certain birds, the 
turning white of plants, and many other occurrences are signs of an 
impending death. This is not superstition, as your scientifically enlightened 
age pronounces it to be. It is true, and even if such signs do not specify the 
person who is meant, everyone familiar with them should take them to heart 
and pause to reflect upon his own inner state. These signs are a call from 
your spirit friends, meant to remind you of God and the reckoning you must 
give Him after departing from this earth. It is the spirit world that uses those 
animals as instruments, causing them to do the things that you regard as 
omens. As I have told you repeatedly, animals also may be used as 
mediums by either the good or the evil spirit world. The same is true of 
plants and flowers, but the spirit world employs such signs only when the 
people who see them are able to understand them, for it does nothing 
without a purpose. That is all I need tell you regarding this point. 

“Coming back to the conjurer of Endor, it may appear strange that 
Samuel answered her summons at all. He was not one of ‘the dead’, not one 
of those who were separated from God. He was not one of the spirits of the 
abyss with which that woman was in the habit of communicating. He was 
one of God’s good spirits. This fact the woman herself recognized from the 
superhuman size in which Samuel’s spirit appeared. The appearance of the 
spirit of Samuel was God’s immediate punishment for Saul’s offense in 
consulting the Powers of Evil. If an evil spirit had come in Samuel’s place, 
it would not have predicted truthfully the terrible fate awaiting Saul, but 
would have beguiled him with some pleasant falsehood. Hence it was God’s 
will that the good spirit of Samuel should appear before the clairvoyant, who 
was likewise clairaudient, and through her announce to Saul what the 
coming day held in store for him. To learn this so far ahead of time was the 
hardest part of what Saul had to bear. ‘Tomorrow you and your sons and a 

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large part of your army will die.’ This prediction was the beginning of 
Saul’s death agony, and it tortured his inmost soul until the hour of its 
fulfillment. Hence, on receiving the fatal message, he fell his full length 
upon the earth, horrified. What he had hoped to hear from the conjurer, 
namely, how he could best overcome his enemies, he was not told; instead, 
the terrible fate that he did not want to hear was revealed to him as a 
punishment. In Saul was fulfilled the prophecy pronounced by God through 
the prophet Ezekiel: ‘If any one of the house of Israel, or of the foreigners 
who live in Israel, separates himself from me, and takes his idols into his 
heart, and sets the stumbling block of his iniquity before him, and 
nevertheless comes to a prophet to inquire for himself of me, I, the Lord, 
will answer him personally; and I will take action against that man, and will 
make an example of him and a proverb, and I will drive him out from the 
midst of my people, so that you shall know that I am the Lord.’ (Ezekiel 14: 
7-8) 

“The conjurer’s recognition of Saul when Samuel appeared was due to 
her power of clairaudience, which enabled her to hear Saul’s name when it 
was uttered by the spirit of Samuel. 

“When Samuel further told Saul: ‘Tomorrow you and your sons will 
be with me,’ this is not to be construed as meaning that Saul and his sons 
were to share Samuel’s lot in the Beyond. All that Samuel intended to 
convey to Saul was that he and his sons were doomed to die on the following 
day, and that Samuel would be present to meet them as they passed over into 
the Beyond. The spirits of the dying are met and greeted already at the 
deathbed by those who have gone before when they were close in life. They 
are also instructed and admonished by them, before they go to the place 
where they belong according to their lot. For the spirit world that goes 
without saying, just as it goes without saying for you that you will meet your 
friends on their arrival at some foreign port to which you have preceded 
them. In spite of that, your fate and theirs in that country can be very 
different. 

“The conjurer of Endor communicated with ‘the dead’ by 
clairvoyance and clairaudience. She told those who consulted her only what 
she herself saw and heard. Other conjurers were true mediums: they fell into 
a trance and the foreign spirit itself spoke through them. 

“Finally, when the text says that the spirit of Samuel ‘rose up out of 
the earth’, that is only how it appeared. To render itself visible, a spirit 
requires a cloud of od, and it procures this od from the odic radiation of the 
people who are present. The cloud of od does not develop suddenly, but 

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little by little, generally increasing in size from bottom to top, and this gives 
the impression that it is rising. Samuel appeared in the form of an old man, 
wrapped in the cloak he used to wear on earth, so that he would be 
recognizable. Spirits generally show themselves in an odic form that bears 
all of those distinguishing features by which they were recognized during 
their earth life. Just as you are able to choose your material garments at will, 
so spirits can give to their odic garments the character they consider best 
adapted to their purposes. 

“Inasmuch as the laws governing communication with the evil spirit 
world are the same as those that apply to communication with good spirits, 
you find in the Biblical reports that the same means were employed in 
consulting the dead that were used when inquiring of God. In both cases 
you find mediums acting as bearers of the required odic force, whether they 
were prophets of Baal or prophets of God. In both cases animals are 
sacrificed and incense is burned to increase the odic power. In both cases 
sites are selected that are free from disturbances and where the unfavorable 
effect of light and heat upon the condensation of the od have been eliminated 
as far as possible. On this account the Bible damns the places at which 
communication with evil spirits was held along with the idolatry itself. ‘My 
people inquire of their piece of wood; they expect their rod to foretell their 
future! For the spirit of idolatry has beguiled them; they have left their God 
and practice idolatry. They sacrifice on mountaintops and let incense rise 
from the hills, under oaks, poplars and terebinths, whose shade is so 
pleasant.’ (Hosea 4: 12-13) 

“Everything that you learn from the Bible about ‘the dead’ points to 
the fact that ‘the dead’ are the Powers of Evil. Whoever joins these powers 
separates himself from God and suffers spiritual death. ‘Israel was great, but 
when it sinned by serving Baal, it began to die.’ (Hosea 13: 1) 

“You must not think, however, that the worship of Baal consists only 
of people’s making real idols and deliberately seeking association with the 
evil spirit world, as was the case in ancient times and still occurs in the 
idolatry of some peoples today. Rather, idolatry is any state of mind that 
excludes God from our lives, that turns wholly to material matters, and that, 
under the influence of Evil, replaces God with worldly considerations. 

“Mankind of today is no less idolatrous than the people of whom the 
Bible speaks, even though in so-called cultured areas idols of wood or stone 
are no longer erected. Today’s idols are in people’s hearts: they are money, 
honor and worldly prosperity. As many sacrifices are made to these idols 
today as to the visible idols millennia ago. It is to these modern idols that 

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millions of adults and millions of children are sacrificed each year, though in 
a less crude manner. The evil spirit forces of the ‘kingdom of the dead’ rule 
over the far greater part of mankind also today, and what the prophet Micah 
said of the generations of his time is equally true at present: ‘The faithful 
are gone from this land; among men the honest are no more. Everyone is on 
the lookout for evil deeds; each one ensnares the other. Their hands eagerly 
reach out to do evil. The prince makes demands and the judge is had for a 
price; the powerful one says what he wants, and between them they arrange 
things. The best of them is like a briar, the most righteous are worse than a 
hedge of thorns. The day that has been foretold by Thy scouts, Thy day of 
judgment, is coming; it will be a day of dismay for them. Put no trust in a 
comrade any longer, have no confidence in a close friend. Against her who 
lies on your bosom guard the portals of your mouth. For the son disdains the 
father, the daughter defies the mother, the daughter-in-law defies the motherin-
law. A person’s enemies are those of his household. – But as for me, I 
will look to the Lord; I will put my trust in God, Who is my help: My God 
will hear me.’ (Micah 7: 2-7) 

“But God will be merciful even to mankind of today. He will see to it 
that they enter into communication with the good spirit world and thereby be 
raised from the dead. ‘It shall come to pass that I will pour out my spirit 
world upon all flesh; and your sons and your daughters shall prophesy, your 
old people shall receive revelations in [dreams], your young people shall see 
visions; even upon the servants and upon the handmaids will I pour out my 
spirit world in those days.’” (Joel 3: 1-2 in the Catholic Bible; Joel 2: 28-29 
in the Protestant Bible) 

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PART THREE 


Spirit Communication in the Post-Apostolic Age 
and in Modern Times 

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Introductory Remarks 

After I had received the teachings set down in the second part of this book, 
relating to the laws of spirit communication and to the manifestations 
recorded in the Bible, it was left to me to study spirit communication in 
other ages of the history of mankind and to compare it with what I had 
learned from the spirit world. 

I was urged to investigate especially what goes on at the spiritistic 
séances of today, as well as what modern science has to say about 
‘mediums’ and the messages delivered by them. 

I would gladly have investigated also the writings of the past by 
ancient authors, pagan as well as Christian, insofar as they dealt with 
communication with the spirit world. For this I would have had to study the 
works of the ancient Greek and Roman philosophers, poets and historians. I 
would have had to go through all the writings of the church fathers and of 
ecclesiastical authors, from the post-apostolic age down into the Middle 
Ages, not to mention the works of the mystics. I could also not have ignored 
the innumerable accounts of the lives and accomplishments of the Catholic 
saints if I hoped to lay claim to an exhaustive study of the subject. 
Furthermore, I would have had to sift through the enormous amount of 
material contained in books and periodicals on modern ‘occultism’. 

At the very first glance I was forced to admit to myself that such an 
undertaking would require the labor of a whole lifetime. 

I therefore decided to add only three chapters to this book. In them, it 
was my intention to show briefly on my own that spirit communication was a 
generally known and accepted fact in the post-apostolic age, and that it is 
practiced also in the present day, even though it may not yet be accepted by 
the people of today, and that, furthermore, it proceeds according to the same 
laws as those set out in this book, which have been the same throughout the 
past and will remain so forever. 

Thus the following chapters came to be written: “Spirit 
Communication in the Post-Apostolic Age”, “The Part Played by the Spirits 
in the Lives of a Protestant and a Catholic Clergyman of the 19th Century” 
and “Spiritism in the Light of Modern Science” . 

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Spirit Communication in the Post-Apostolic Age1 

When a thing occurs of which we want to say, ‘See, this 
is something new!’ – we find that it has existed for a long 
time, in the ages that preceded us. (Ecclesiastes 1: 10) 

Between the pagan world, into which Christianity emerged, and Christianity 
itself there waged a mighty battle. In this life and death struggle, the 
Christians of the post-apostolic age generally believed that the Powers of 
Evil were the true rulers of all paganism, and that the worldly rulers and 
their subjects were nothing more than the instruments of those evil powers. 
Hell saw its former dominion over mankind threatened by the good spirit 
world, which made itself known in Christianity. “It now faced battle with a 
prince greater than the Roman emperor, and with forces stronger than his 
lieutenants and officials. The might of these forces had been at work even 
before the birth of the Roman Empire, and it extended to Rome’s dark 
provinces, where Roman authority existed in name only. It extended also 
into people’s hearts and thoughts, which are not subject to any authority.” 

(Weinel, p. 2) 

“In the life of the state as well as the lives of individuals there were 
many ties to this world of spirits in the Beyond, whom the heathens called 
gods, heroes, or demons.”2 “The life of the state took place largely under 
their auspices, and a great part of the public communal ceremonies with 
offerings and festivals was devoted to their worship.”3 (Weinel, pp. 2-3) 

Although their idols might to all outward appearances be dead things, 
people were convinced that behind these statues of stone and wood there 
existed real spirit beings that could make themselves known. The Christian 
martyr Justin says of them: “Those images bear the names and shapes of 
evil spirits that have appeared.” It was these demons that the heathens 
worshipped. “In ancient times demons appeared (in human mediums), 
committing adultery with women, abusing boys, and showing people scenes 
of horror that struck fear into the hearts of those who did not understand 
these doings; people called these demons gods, and called each of them by 

1 The citations in this chapter are taken from Weinel’s book: Die Wirkungen des Geistes und der Geister im 
nachapostolischen Zeitalter bis auf Irenaeus [‘The workings of the spirit and the spirits in the post-
apostolic age until Irenaeus’], published in 1899 by J. C. B. Mohr, Freiburg im Breisgau. Wherever Weinel 
is quoted, it is from this book. [The other sources mentioned are also citations from Weinel’s book.] 
2 [Weinel, p. 2, here cites Athenagoras leg. 23, p. 118.] 
3 [Weinel, p. 3., here cites Tat. Or. 22, p. 94.] 


163 




 

the name that demon assumed. Fear impelled them to do this, for they did 
not know that these were evil demons.” (Justin I: 5, 2) 

Not only had the evil spirits been active in the past, but their doings 
were witnessed personally every day by the Christians of the early centuries. 

First of all, there were the various diseases in which a spirit other than 
the spirit of the patient spoke and acted through him. The maniac had a 
demon in him. The hysterical and epileptic were possessed. Such was the 
universal popular belief among Jews, pagans and Christians. 

These invisible spirit creatures also spoke through human mediums. 
The Christian writer Tatian thus describes a female medium of Apollo’s. 
“After drinking water, she falls into a state of frenzy; incense drives her out 
of her senses and makes it appear that she is prophesying.” (Tatian 19, p. 
86.) A state of frenzy invariably indicates that a low spirit has taken 
possession of a medium. The presence of good spirits is always 
accompanied by peace and quiet. 

The ravings of the priests of Baal as described in the Bible, the 
frenzied motions of the Bacchantes at the pagan feasts of the Greeks and the 
Romans, the dancing dervishes of our times, as well as the numerous similar 
exhibitions given by modern mediums must be ascribed to the influence of 
evil spirits. 

These spirit beings could also be seen by the clairvoyants of those 
times. Persons endowed with the gift of clairvoyance or other mediumistic 
powers through which they could enter into communication with the spirit 
world were known back then as “Pneumaticians”, a term derived from the 
Greek word “pneuma”, which means “spirit.” In the present age, which no 
longer knows anything of the laws of spirit communication, the word 
“pneumatician” is interpreted as “gifted in spirit”, thus creating the 
impression that it was the spirits of those persons themselves that were the 
cause of the wondrous phenomena. In reality, however, the “pneumaticians” 
were either full-fledged “mediums”, or persons having a mediumistic talent, 
or else individuals gifted with the power of clairvoyance or clairaudience. 
Thus “pneumaticians” were not only those who were in touch with the good 
spirit world, but also persons who were in contact with the evil spirits, the 
laws governing such communication being the same in both cases. 

“Demons also become visible to people, showing themselves in order 
to create the belief that they are something proper.” “Their airy, fiery bodies 
are easily and often seen, although, to be sure, only by ‘pneumaticians’, but 
the fact that they are seen, and frequently seen, is certain,” says Tatian. 
(Oratio ad Graecos 15, p. 70) 

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The airy and fiery bodies of the demons mentioned above are the odic 
bodies. All spirits have odic bodies, but their appearance differs according 
to the sphere each spirit inhabits. 

It is true also that the idols spoke and performed miracles. Not even 
the Christians could deny this fact, since it was a matter of general 
knowledge. It was on this that the heathens based the belief that the idols 
they worshipped were living spirit creatures and endowed with great powers. 
They asked: “How is it that certain images work miracles, unless the beings 
to which we erect our statues are deities? It is surely not likely that lifeless, 
immobile images should develop power by themselves, without someone 
moving them.” To this the Christian, Athenagoras, replies: “We Christians 
do not deny that in certain places, cities and countries, miracles have 
occurred in the name of the idols, but we do not regard them to be gods.” 
(Athenagoras leg. 23, p. 116) Of a statue of a certain Neryllius in Troas he 
relates: “It is believed that this statue prophesies and heals the sick. The 
inhabitants of Troas therefore offer sacrifices to it, and bedeck it with gold 
and wreaths. It is likewise reported that of the statues of Alexander and 
Proteus in Parion, the one of Proteus can prophesy; to the other, that of 
Alexander, offerings and festivals are dedicated at the expense of the state, 
as to a god who will hear his worshippers.” Athenagoras does not deny the 
phenomena, but he maintains that those who bring them about are evil 
spirits. 

“Thus people witnessed and experienced the phenomena, and through 
them received proof of the existence of a mysterious world of spirit beings, 
beyond the things of this world – spirit beings mightier, wiser but also more 
ruthless than people. Beyond and above the Roman Empire there arose the 
realm of the one who was the true ruler of the world: Zeus, the Devil. It was 
precisely in this Roman Empire, whose governing classes so stubbornly 
resisted Christianity, that that spirit kingdom seemed to have established its 
most mighty bulwark.” (Weinel, p. 11-12) 

The Christians experienced the horrifying workings of the invisible 
ruler of the world and his instruments on their own persons. 

What then was the end that the Devil and his demons tried to achieve 
with all their attacks on the Christians? He wanted to lure them away from 
God, into the error of polytheism, to tear them out of their spiritual lives and 
to plunge them into spiritual death. “For the demons, as they are called, 
desire only to lead people away from their God and Creator, and from His 
first-born, Christ. And those who proved unable to rise above worldly 
matters they have fettered to manmade objects (statues), and they do so to 

165 




 

this day.” (Justin 1, 58) “The demons have accomplished this end by 
inventing myths and mysteries, thus aping God’s plan for the salvation of 
humanity. They have, by means of their imagery, offered those who sought 
communion with God a pleasant but soul-destroying substitute for the true 
Revelation.” (Justin 1, 56) 

The evil spirits that spoke through the idols at the pagan ceremonies 
produced speech audible to human ears by employing the od at their disposal 
to create so-called “direct voices”.. It was, in fact, an imitation of the speech 
of God through the cloud of od above the Ark of the Covenant in the 
Tabernacle, for that speech also came as a “direct voice”, as has been clearly 
shown in my earlier explanations. Just as during God’s speech the required 
cloud of od was produced by the blood of the offerings and by the smoke of 
the sacrificial fires, so the blood of the pagan offerings to the idols and the 
smoke of their fires were the source of the od for the “direct voices’ of the 
evil sprits. 

In view of the great danger that threatened Christians from the Devil 
and his hosts, there was a very widespread fear of these Powers of Darkness. 
It was neither a question of shadows and fantasy images, as it seems to most 
people in modern times, nor one of tenaciously held unproven doctrines, 
such as Christians of today have in their denominations. On the contrary, 
the evil spirits were powers that people experienced daily; they 
communicated with them and interfered in people’s lives at every turn, 
mysteriously, but potently. (Weinel, p. 24) 

“We must picture a Christian, stared at from the walls in the house in 
which he lived by the lares and penates (images of the idols), seemingly 
threatened by the images in the streets and public squares, passing temples in 
whose gloomy recesses behind the rows of bright pillars the mysterious 
powers carried on their work, attracting crowds of people. Among these 
images were many whose dreadful shapes, with their strangely grotesque 
combination of human and animal bodies, were repelling; they gave those 
the creeps who knew that a living, effective, personal spirit power lay behind 
them. Far more dangerous still were the demons, when they breathed life 
into softly shimmering marble, when the joyously lovely bodies of the Greek 
gods and goddesses became the magic that seduced the senses and through 
which the Devil enslaved mankind. Christians realized with horror that all 
this beauty, full of life, had been stolen from God to be used for sinful 
purposes, that all the majesty enveloping these deities was a theft of God’s 
grandeur and of His sovereignty over the hearts of men. 

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“And when, at family festivities or at municipal or provincial 
celebrations, Christians experienced in horror the immense power of 
defection from God; when they saw the foulest crimes of demons and heroes 
enacted on the stage at such festivals; when the passions of men and gods, 
like greed, hatred, vindictiveness and sensuality – and their consequences: 
war, murder, adultery – were displayed with magical seductiveness before 
the eyes of old and young, mature and immature, then their hearts were 
stirred by a shudder of contempt and hatred for those who had lured people’s 
souls away from the true God and His eternal goodness and purity through 
their illusions and bugbears. 

“Fortunate indeed was the Christian who only knew these feelings. 
For if the beauty of the images and of the people, or the sensual appeal of the 
spectacles crept into his heart, if man’s latent thirst for blood was aroused in 
him when the gladiators fought, then he could hear, with horror and dismay, 
these same Powers of Darkness call to him from the stirrings of his own base 
instincts, now in the soft tones of flattery, now in wildly seductive tones. He 
did not only imagine that he heard these voices. The more he listened to 
them, the deeper he became engrossed in his experiences with the spirit 
world, the more of a “pneumatician” he grew to be, the more clearly and 
frequently he would hear these voices; indeed, he would actually see the 
forms of the evil spirits and experience the physical torments of their 

4

presence.

“If, in spite of all, he remained true to his God, the very worst might 
yet be in store for him. In a time of persecution, Satan and his minions 
developed their greatest strength. With abhorrence and dread the Christian 
came to know the cruelty of these mighty and ruthless enemies, either 
through the suffering of his friends or the torturous pain that racked his own 
tormented body.” (Weinel, pp. 24-25) 

What then was the power that enabled the Christians to overcome the 
evil spirit powers? They themselves have given us the answer: “It is a holy 
spirit, a spirit of God, that gives us that power.” The spirits of God came to 
them as they had come to the earlier Christian congregations. Thus Justin, 
speaking of the Christians of his own day, says: “They receive gifts, each 
according to his merit, and are enlightened in the name of this Christ. One 
may receive a spirit of insight, another a spirit of counsel, a third a spirit of 
strength; still others receive spirits of healing, of foreknowledge, of teaching 
or of piety.” (Justin, Dialogue 39, p. 132) “There are among us men and 

4 [Weinel, p. 25, here cites Tat. Or. 15, p. 70.] 

167 




 

women upon whom a spirit of God has bestowed gifts of grace.” (Justin, 
Dialogue 88, p. 318) 

In his dialogue with Tryphon the Jew, Justin says: “The gifts of 
prophecy still exist among us, whereby you may see that the things formerly 
given to your lineage have now descended on us. And just as there were 
false prophets in the days when the holy prophets appeared among you, so 
there are false teachers among us today..” (Justin, Dialogue 82, p. 296) 

Those who wanted to expel communication with God’s spirits from 
the religion are taken to task by Irenaeus, who speaks from the standpoint of 
the entire Christian church of his time when he says of the sect of the 
Alogians: “They destroy the gift of the spirit that has been poured out to all 
of mankind in the latter days according to God’s will. They do not want to 
admit that form of evangelism described in the Gospel of John, where the 
Lord promised to send us the spirit world. And they reject not only the 
Gospel, but also the spirit of prophecy.” 

The term “latter days” used by Irenaeus was understood by the 
Christians to mean the time from the appearance of Christ until the end of 
the world. By “spirit of prophecy” the Christians understood a spirit that 
communicated God’s truth to mankind through a human medium, as was the 
rule in the early Christian congregations. According to early Christian 
doctrine, the truth could be learned only from God’s spirits. This doctrine 
was expressed in the maxim: “The truth must be learned where God’s gifts 
of grace are to be found.” 

Inasmuch as communication with the good spirit world was, and still 
is, governed by the same laws as communication with evil spirits, the 
teachings of both spirit worlds are outwardly similar, and only from the 
content of the messages and from the behavior of the spirit beings that have 
entered the human mediums can we judge whether these messages come 
from good or evil, from high or low spirit beings. As for the messages 
themselves, in those days Jews, pagans, and Christians (Catholic and non-
Catholic) all regarded them as communication from invisible spirit beings. 

“Whenever a Christian sees a vision of an angel or a demon, of Christ 
or of the Devil, whenever [a Christian or] a pagan or a Gnostic has a vision, 
it is not true, as many modern theologians claim, that what in the case of the 
Christian is a real experience, is merely hallucination in that of the Jew, 
since in each of these cases invisible, superhuman spirit beings actually 
revealed themselves for that space of time. And these visions may occur in 
the same manner each time.” (Weinel, p. 64) 

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“The activities of the holy spirits and those of the demons, however, 
do not only bear a general resemblance to each other, but one and the same 
phenomenon may be construed as the work of either a good or an evil spirit, 
according to the dogmatic (religious) standpoint of the author. What might 
be considered the work of good and holy spirits by a member of the 
Christian sect of the Gnostics, might appear to a Catholic as an hallucination 
produced by demons, and vice versa.” (Weinel, p. 64) 

“Whenever pneumatic manifestations appear in the same spiritual and 
physical domain, their similarity across the centuries is most striking. The 
monastic mystic of the Middle Ages, the Quaker in Protestant England, the 
inspired Huguenot, the faith healer of the 19th century – all experience and 
behave precisely as did the pneumaticians of the church in its formative 
stage.” (Weinel, p. 65) 

“According to Christian doctrine, there are no neutral effects in the 
field of pneumatic (mediumistic) phenomena. Either the spirit at work is 
good or evil.” (Weinel, p. 67) 

The methods by which spirits communicated in post-apostolic times 
were the same as those described in the earlier chapters on mediums in this 
book. 

The spirits did their speaking through mediums. There were “partialtrance 
mediums”, whose own spirit hears whatever the foreign spirit says 
through the medium, as well as “deep-trance mediums”, through whom a 
foreign spirit spoke while the medium himself was quite unconscious. A 
medium who spoke in a partial trance thus describes his sensations: “On 
these occasions I always felt myself being uplifted to God, in Whose name I 
therefore solemnly declare that I have never been bribed or enticed by 
anyone, or influenced by any worldly considerations whatever, to speak any 
words other than those which God’s spirit or angel itself utters through my 
organs of speech. To such a spirit I therefore yield the guidance of my 
tongue during my state of ecstasy, meanwhile using all my effort to direct 
my spirit toward God and to remember the words pronounced by my lips. I 
know that a higher and different power is speaking through me then. I do 
not think about it and have no idea beforehand of what I will say. It thus 
seems to me as if my own words are being spoken by someone else, but they 
leave a deep impression on my spirit.” (Weinel, p. 77-78) 

Often, also, a spirit prays through a medium who is in a partial trance. 
An example of such a “prayer in spirit” is strikingly presented in the 
martyrdom of Polycarp. The sensation of being deeply moved is also aptly 
described here: 

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Polycarp comes down from the upper story of the house where he had 
been hidden for safety to the soldiers waiting below, orders his servants to 
provide food for the soldiers, of whom he requests an hour’s undisturbed 
respite for prayer. “When this was granted he stood before them and, filled 
with the grace of God (in spirit), prayed so fervently that for two hours he 
could not cease, and all of his hearers were seized with fear, while many of 
them regretted having come to take prisoner an old man so highly favored by 
God.” He could not cease, for it was not he himself that was speaking, but 
something else spoke from within him and would not allow him to stop. 
Meanwhile he is not aware of anything that is going on around him. He is 
utterly unaffected by exhaustion, which would ordinarily have made it 
impossible for a man of his age to remain standing so long. Everyone 
present realized that it was not Polycarp himself who spoke, but that 
someone else was speaking through him. A sight like this is always 
unnerving to those who witness it, and this is generally true whenever the 
spirit world from the Beyond comes into contact with people in a manner 
perceptible to the human senses, but especially so for those who witness it 
for the first time. 

“Undoubtedly the Swabian clergyman Blumhardt, at whose praying 
the sick felt the spirits of disease leave them, was someone who prayed like 
Polycarp.” (Weinel, p. 83) 

The state of “deep trance”, or actual “ecstasy”, was very prevalent 
among the mediums of the Montanists. Eusebius, Montanus’ opponent, says 
that it was reported to him that the recently baptized Montanus, motivated by 
boundless ambition, allowed the evil enemy to enter his soul. He was filled 
with a spirit and, having suddenly been possessed and fallen into ecstasy, 
began to speak in a state of great emotion, uttering foreign-sounding words. 
Similarly, two women aroused by him spoke, “while unconscious, quite 
suddenly and strangely like Montanus, filled with the same evil spirit.” 

The spirit speaking through Montanus explains this mediumistic state 
in the following words: “Behold, man is like a lyre (a musical instrument), 
and I fly to him like a plectrum (with which that instrument is played).” 
This describes accurately the relationship in which a spirit stands to the 
medium through whom it speaks. The medium is merely the instrument in 
the hands of the spirit; he is the piano and the foreign spirit is the piano 
player. This is so of all true mediums, without exception. 

The condemnation expressed by Eusebius in the foregoing sentences 
of the spirit influences at work in the religious congregation of the 
Montanists, who were, after all, Christians like himself, is the judgment of a 

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religious opponent, and it must be remembered that of all enemies, the 
bitterest are religious ones. Religious opponents of all times have made the 
freest use of the weapons of lies and slander and distortion of the truth. That 
spirit communication among the Montanists could not have been of the 
nature imputed to them by their Catholic opponents is obvious from the fact 
that Tertullian, the most learned and serious church teacher of the time, went 
over from the Catholic congregation to the Montanists. Whoever is familiar 
with the works of this church teacher will understand at once that the spirit 
manifestations that occurred among the Montanists must have been of a 
serious and sacred nature; otherwise this man would never have joined that 
congregation. 

Inasmuch as the spirit workings among the Montanists attracted great 
attention among the Christians and did serious harm to the recognized 
Christian church known as the Catholic, the leaders of the Catholic Church 
of that time promptly proclaimed the dogma that no true instrument of God 
speaks while in ecstasy, that is to say, in a deep trance. They did this in spite 
of the fact that it was generally known that there had been many people in all 
ages who had spoken as instruments of God while in a state of ecstasy. Thus 
Athenagoras, Catholic though he was, who lived during those times, says: 

“The prophets, while they were in a state of ecstatic unconsciousness 
and their activities were controlled by a Divine spirit, have uttered things 
instilled into them, a holy spirit breathing through them as a flutist plays his 
flute.” (Athenagoras, Legatio 9, p. 42) Elsewhere Athenagoras repeats that 
“the spirits have caused the prophets’ organs of speech to function as though 
they were instruments.” In the Justinian Oratio ad Graecos we read: “The 
heaven-sent Divine plectrum played the righteous as it would a musical 
instrument, a zither or a lyre.” Justin and Theophilus make use of the same 
images, saying the same thing as the spirit that spoke out of Montanus. 
Among the Montanists the methods of spirit communication were the same 
as those practiced by the earliest Christian communities. 

The book entitled “The Shepherd of Hermas”, a spiritistic work 
through and through, was so highly regarded in post-apostolic days as to be 
added to the Holy Scriptures. This book also explains in detail how to 
distinguish the speaking mediums of good spirits from those of the evil ones. 
From what is said there it is clear that “the spirit from on high” and the 
terrestrial spirit cannot be distinguished by their manner of speaking. Apart 
from the content of what is said, Hermas identifies the following features as 
characteristic of the speech of good spirits through a medium: “No Divinely 
sent spirit will submit to being questioned.” That is, such a spirit will not 
allow itself to be used as an oracle, to satisfy human curiosity. Naturally, 

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people may ask questions of a spirit, if they have failed to understand its 
message or if they remain in doubt as to some point or other contained 
therein. The good spirit world even demands this of its hearers, for it 
imparts its messages, teachings, and admonitions for their benefit and 
earnestly desires that its words be thoroughly understood and correctly 
construed. Hence it welcomes any necessary questions. Indeed, the spirits 
often invite their hearers to ask questions, even such as may have no bearing 
on the immediate subject of the communication. This happens in those cases 
in which a spirit knows that there is someone present who wants to ask a 
question, which, however, must never pertain to purely material issues. 

A second mark that distinguishes the presence of a good spirit in a 
medium is: “It is not for human beings to determine whether and when a 
spirit shall speak. A spirit speaks only when God wants it to speak.” In all 
communication with good spirits it is therefore impossible to put a medium 
in trance for the sake of obtaining a spirit message. It comes when it is 
meant to come. People cannot make it come. People can, indeed, create the 
conditions required for spirit communication by making available the 
necessary odic force, but whether or not communication will follow does not 
depend on them. 

The process is described by Hermas as follows: “The angel of the 
attending prophetic spirit fills a person, and that person, filled with a holy 
spirit, speaks to the congregation as the Lord wills.” 

The deep-trance state of the Montanist mediums, and this occurs with 
all deep-trance mediums, is described with the words: “They bow their 
faces to the ground.” This appears to refer to the onset of the deep trance, 
for, as the medium’s own spirit leaves the body, that body sinks over 
forward and is returned to an erect posture only when the foreign spirit 
enters it. The “stepping out” or departure of the medium’s spirit is 
accurately expressed by the word “ecstasy”, the meaning of which is “a 
stepping out”. After the foreign spirit enters, the communication proceeds in 
complete calm, if that spirit is a good one. If, however, an evil spirit has 
taken possession of the medium, conditions very often arise that give even 
observers inexperienced in such matters the impression of demonic 
possession. As the Christian Tatian says, “Raving is the work of demons.” 

Clairvoyance, clairaudience and clairsentience, which includes the 
senses of taste and smell, also occurred frequently among the Christians of 
the first few centuries. 

Much space in the book of Hermas is devoted to clairvoyance and 
clairaudience, for most of the communications received by him came 

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through these channels. A female figure that he saw and heard explained the 
truths of the Beyond to him. She is his guide, as Beatrice was to the 
clairvoyant Dante – for Dante also saw most of what he wrote down in his 
“Divine Comedy” through clairvoyance. 

The martyr Polycarp also foresaw his destined death by clairvoyance. 
He spent his time at the country home to which he had fled with a handful of 
companions doing nothing “day and night” but praying for everyone and for 
the congregations of the whole world, as he was in the habit of doing. Three 
days before his capture, while he was at prayer, he had a vision in which he 
saw his pillow in flames. At this, he turned to those around him and said: 
“God has determined that I am to be burned alive.” 

The most frequent visions granted to clairvoyant believers in God are 
figures and landscapes in the Beyond, and, generally, visions of the spirit 
realm as a world similar to ours on earth, only spiritual instead of material. 

Needless to add, pagan clairvoyants had similar visions, for 
clairvoyance is a gift of the human spirit resulting from the configuration of 
the od surrounding it, enabling it to see in the same manner as a disembodied 
spirit. The things seen by a clairvoyant are as faithful an image as are the 
images of the material world seen by our physical eyes. The spirit world can 
show these images to a clairvoyant whenever it pleases. Od is the substance 
of which they are composed. It depends entirely on the inner attitude of the 
clairvoyant whether his visions of the Beyond are presented by the good or 
evil spirit world. Clairvoyance relating to things on earth and dependent on 
odic radiations of terrestrial beings is not affected by the clairvoyant’s inner 
attitude, and for this reason the pagan clairvoyants were able to foretell 
events on earth quite as well as the Christian clairvoyants, although the 
Christians claimed that demons were producing the pagans’ visions. 

The records of the early centuries of the Christian era are filled with 
such instances of clairvoyance and clairaudience. When Polycarp died a 
martyr’s death in Smyrna, Irenaeus, who happened to be in Rome at the 
time, heard a trumpetlike voice proclaim: “Polycarp has become a martyr.” 

As regards mediumistic writing, many leading Christians of the time 
assert that they were inspired by the spirit world in their writing. 

The development of mediums in the post-apostolic age was the same 
as in the first Christian congregations, taking place at the gatherings for 
Divine service. According to Hermas, a prophet would enter the 
“pneumatic” state while the congregation prayed together, all of those 
present joining hands to symbolize unity. The closed circuit of odic current 
thus formed furnished the spirit world with the material it needed for 

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developing mediums and for delivering its messages through those mediums 
who were already developed. Anyone who has witnessed the development 
of mediums will readily understand the description of the mediumistic 
proceedings of those times, since they were the same as today. 

When Eusebius reports that the Church did not permit its adherents to 
allow themselves to be developed as prophets by others, or to undertake it on 
their own, this, too, is perfectly clear to anyone familiar with the subject. 
Just as a person could become a medium at meetings held for Divine 
worship, the same end could be accomplished by a mediumistically inclined 
individual if he got together privately with a few others for Divine worship, 
or if he merely sat down by himself for spiritual concentration, the only 
difference being that the development of a medium progressed much more 
rapidly at harmonious larger gatherings than in the presence of only a few 
others or if he were completely alone. The combined odic power of a large 
congregation is far more effective in sustaining the work of the spirit world 
than the much less powerful odic force of a handful of people or that of a 
single individual. Nevertheless, little by little, the odic power of an 
individual who knows how to achieve inner concentration will become so 
great that he may develop into a medium, although in this case much more 
time is required. 

The prohibition by the later Christian Church (or, more accurately, the 
Catholic Church) of the self-development of a medium or development with 
the help of others was issued at a time when communication with spirits had 
ceased, even at gatherings for Divine service, because the leaders of the 
Church forcibly suppressed such activities. 

Their reasons for this opposition to spiritism were the same as those of 
today’s Christian churches. The leaders of a church that has become a 
closed worldly organization are not willing to tolerate the competition of a 
spirit world. 

Even in the days of Irenaeus the old Church had become an 
established worldly body, in which clerical officialdom ruled the faithful. 
The bishops were no longer named by the manifesting spirit world, but were 
appointed or elected by human agencies. They were also no longer content 
with the serving role of the “episkopos” of the first Christians, but regarded 
themselves as the bearers of the traditional doctrinal truths and as their 
legitimate interpreters. But whenever mortals who were not chosen for the 
task by a spirit of God lay hands on things that are holy, desecration follows 
hard on its heels. The same applies to the “presbyters” [elders] of later days 
contrasted with the “presbyters” of apostolic times. 

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If, then, one wants, purely from the history of religion, to characterize 
in a few words the difference between the original Christianity and the later 
“Catholic Church”, one must say: “In Christianity, in its original form, the 
word of God’s spirits was everything and the word of human beings was 
nothing. In the Catholic Church of later days, the word of human beings 
was everything, and the word of God’s spirits was nothing.” 

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The Part Played by the Spirits in the Lives of 
a Protestant and a Catholic Clergyman 
in the 19th Century 

A biography of Johann Christoph Blumhardt, one of the most prominent 
clergymen of the German Protestant Church of the 19th Century, who lived 
from 1805 to 1880, was written by Friedrich Zuendel1.. A great part of that 
book is devoted to accounts of the manifestations of the spirit world that 
played an important part in Blumhardt’s life and in his pastoral activities. 
The facts related are of particular importance to the understanding of modern 
spirit communication, since not the slightest doubt can attach to the reality of 
the manifestations and because the occurrences are identical to those in all 
ages of the history of mankind. 

Blumhardt set down his experiences with the spirit world in a report 
addressed to his ecclesiastical superiors and with strict regard for the truth, 
adding nothing and leaving nothing out. This is evidenced by the foreword 
with which he introduced his report: 

“In submitting the following paper to my ecclesiastic authority I feel 
the urgent need to declare that I have never before expressed myself to 
anyone with equal boldness and freedom from restraint about my 
experiences….. Therefore, since most of what I have set down has so far 
been a secret that I could have carried with me to the grave, I was entirely 
free to select whatever I felt inclined to include in this report, and it would 
have been easy for me to give an account that anyone could read without 
taking the least offense. This, however, I could not bring myself to do, and 
although at almost every paragraph I was assailed by the fear that I might be 
acting hastily and recklessly in laying everything bare, a voice within me 
was continually urging: ‘Out with it!’ 

“May the risk be taken, then, and I do so in the name of Jesus, the 
victorious. To act openly and honestly in this very matter, I regarded not 
only as my duty toward my highly revered ecclesiastic authority, who have 
every right to expect frankness on my part, but as my duty to the Lord Jesus, 
whose cause alone it was that I championed. However, since this is the first 
time that I am speaking without any restraint whatever, it is my earnest wish 

1 Friedrich Zuendel: Johann Christoph Blumhardt. Ein Lebensbild. Brunnen Publishing Co., Giessen, 
1926. The facts presented in the present chapter have been taken from the work in question, to which the 
page references also refer. The Author. 

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that my statements be regarded as private and as though a close friend were 
laying his secrets in the lap of his friends. 

“My second request may also be pardonable: that my honored readers 
may read everything I have set down several times before passing judgment. 
Meanwhile I put my trust in Him Who has our hearts in His keeping, and 
whatever the judgments may be, I shall have the consolation of knowing that 
I have spoken the truth without reservation and, what is more, the 
unshakable conviction that ‘Jesus is victorious!’” 

Further light is thrown on his report by Blumhardt in his reply to an 
attack by a Dr. Valenti, in which Blumhardt says: 

“I might, indeed, as may be contended, have been cleverer and 
conveniently omitted those parts of my report that could be construed as the 
most boundless conceit, since we have long been accustomed to stories of 
demonic phenomena, especially those dealing with somnambulism, that 
have no reasonable outcome. All this I felt very clearly, so do not think that 
my exceeding frankness is due to stupidity. If I had to make a report, and I 
had been called upon to do so, I did not want to distort the truth by creating 
the impression that my experiences were nothing more than another case of 
demonic charlatanism or oddity, such as have been heard and seen so often 
within the past few decades. I would have been ashamed to take my place in 
the ranks of those eccentric adventurers who only too often use the 
apparitions and manifestations from the other world for frivolous ends; I 
approached the subject with the fear of God in my heart, and if the matter 
assumed a much more serious aspect than usually happens in similar cases, 
that was the very fact that I had to make clear to my authority for my own 
justification, if for no other reason. If I was to write down anything at all,I 
had to write down everything; hence, I related openly and unreservedly how 
I acted and thought. By so doing, I could await any outcome with perfect 
confidence, and if I had made a mistake, or misunderstood, or engaged in 
self-deception, then my authority would know this or be able to judge 
accordingly. I am not willing to take a dumbly stubborn stand, such as is 
adopted today by many erroneous schools of thought and demonic clergy, 
for people who have been misled secretly brood over many things, and allow 
no one a look into their secrets who is not wholly committed to their side. I 
wanted my case to be brought out into the open light and judged in the open 
light, but, mind you, only as something on the order of a secret of the 
confessional and only towards my superiors. In them I would confide, and, 
for the present, in nobody else. I have kept my word.” 

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In Blumhardt’s parish there lived a poor family named Dittus, 
consisting of three sisters and two brothers. One of the sisters was called 
Gottliebin and was 25 years of age. In the spring of 1840 this family had 
moved into the ground floor of a sparse house in Möttlingen, Blumhardt’s 
parish. It was not long before Gottliebin Dittus thought that she was 
experiencing inexplicable happenings. She had the sensation of hearing and 
seeing uncanny things about the house. Indeed, on the very first day on 
which they had moved in, she had, while saying grace at the table, been 
seized with an attack that caused her to fall to the floor, senseless. Often, 
also, there were constantly recurring sounds of banging and shuffling in the 
bedroom, the sitting room and the kitchen. This terrified the Dittus family as 
well as the people who occupied the upper story, but no one had the courage 
to speak of the matter. Gottliebin felt that her hands were laid forcibly over 
one other during the night. She saw figures and lights. 

Only occasional rumors of these matters reached the clergyman, 
Blumhardt, who paid no further attention to them. 

This spookiness had been going on for more than two years, when 
relatives of the girl called Blumhardt’s attention to her pitiful condition and 
asked for his help. In the meantime the din in the house had become so 
terrible that it could be heard for some distance throughout the 
neighborhood, just as if laborers were working on the house. Gottliebin had 
particularly frequent visions of a Möttlingen woman who had died two years 
previously and who appeared carrying a dead child in her arms. This 
woman, whose name Gottliebin at first did not mention, always stood in the 
same place by her bed, occasionally moved toward her and kept repeating 
the words: “I want rest.” or: “Give me paper, and I will not come any 
more!” 

Blumhardt made arrangements to have a woman friend sleep with 
Gottliebin, in order to divert her mind from these matters, but the friend also 
heard the nightly din. Both of them saw a light flare up; following the 
direction from which it came, they found, under a board, a sooty sheet of 
paper with illegible writing on it. Beside it lay three crown talers and 
several other papers, also covered with soot on the inside. 

From that time on it was quiet in the house, and Blumhardt had begun 
to believe that the ghost story was over. 

However, after two weeks the din began again, and increased from 
day to day. Dr. Spaeth, a physician to whom Gottliebin had confided 
everything, spent two nights in her room in the company of several other 
persons. What he experienced there exceeded all his expectations. The stir 

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caused by these events spread rapidly, drawing the curious from far and 
near, as is always the case when people are looking for a sensational 
experience, especially in matters of this nature. 

Blumhardt resolved to put an end to the scandal and to take drastic 
measures. He chose six of the most serious minded and trustworthy men of 
his parish to assist him in investigating the occurrences. Accompanied by 
them he went to the house one evening. While he remained in the sitting 
room in order to observe Gottliebin, the others spread out by twos inside and 
outside the building. On this evening these seven men were witnesses to the 
fact that within three hours, 25 blows were struck at a certain point in the 
bedroom, so violently as to cause an empty chair that stood there to leap 
clear off the floor, the windows to rattle and the plaster to fall from the 
ceiling. These terrific blows, which sounded in the street like the discharge 
of firearms at a New Year’s celebration, were heard by all the inhabitants of 
the village. 

When Gottliebin, to whom the vision of the woman carrying the dead 
child had appeared again, asked Blumhardt whether she should tell him the 
woman’s name, he emphatically declined. The following day Blumhardt 
was informed that Gottliebin was in a state of deep unconsciousness and on 
the point of death. He hastened to her and found her stretched out rigidly on 
the bed, the outer skin of her head and arms aglow and shaking; besides 
that, she seemed to be choking. The room was packed with people, among 
them a physician from a neighboring village who happened to be in town 
and tried to restore her to life, but who went away shaking his head, 
obviously at a loss. Half an hour later she awoke, and told Blumhardt that 
she had again seen the figure of the woman with the dead child, but that she 
had fallen down unconscious the instant the vision had appeared. 

Blumhardt now took the girl out of the house and had her move into 
the home of a responsible family, where no one was allowed to visit her, not 
even her own brothers and sisters. 

Blumhardt relates his personal feelings in the following words: “I had 
a particular dread of somnambulistic apparitions, which so often give rise to 
most unpleasant notoriety and which, heretofore, have been of so little 
benefit to anyone. Since, in any event, the field that opened up here was a 
mysterious and a dangerous one, I could not refrain from laying the matter 
before the Lord in solitary prayer, begging Him to preserve me and others 
from any folly and error into which we might be led. It distressed us deeply 
to feel that the Devil should still be so powerful and should be able to spread 
such hitherto unrecognized diabolical nets over mankind. Our heartfelt 

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sympathy extended not only to the poor woman, whose pitiful state we could 
see, but to the millions who have departed from God and who have become 
enmeshed in the secret bonds of magic. We prayed that, in this instance at 
least, God might grant us victory, and trample Satan underfoot.” 

Presently, however, the matter began anew in the quarters into which 
Gottliebin had moved. As soon as the din and blows were heard, Gottliebin 
would fall into violent convulsions, which kept increasing in intensity and 
duration. 

One day, when these spasms were so violent that the bedstead fell 
apart, Dr. Spaeth, who was in attendance, remarked, as the tears rose to his 
eyes: “One would think that there is no clergyman in this village from the 
way this sick girl is left lying there. This is nothing natural.” 

Blumhardt took the physician’s words to heart and visited Gottliebin 
more often. One day when both he and Dr. Spaeth were with her, her whole 
body began to tremble, while every muscle in her head and arms twitched 
feverishly, although otherwise her body lay there stiff and rigid. Meanwhile 
there were frequent emissions of foam from her mouth. The physician, who 
had never before seen anything of the kind, seemed at a loss. Suddenly she 
awoke and was able to sit up and drink some water; one could hardly believe 
that she was the same person. 

Day by day Blumhardt grew more convinced that something demonic 
was at work here. One day, as though by inspiration, he therefore stepped 
up to the patient on the occasion of one of her attacks, forcibly folded her 
rigidly cramped hands for prayer, and, calling her name loudly into her ear 
although she was unconscious, he said: “Fold your hands and pray: ‘Lord 
Jesus, help me!’ We have long enough witnessed the doings of the Devil; 
now we want to see what Jesus can do!” After a few moments the girl 
awoke and in prayer repeated the words; to the great astonishment of all 
present, her cramps ceased. 

This was, according to Blumhardt’s own admission, the turning point 
of his life. For the next few hours the patient was left in peace, but then the 
cramps returned more violently than ever. Again Blumhardt had her repeat 
the plea: “Lord Jesus, help me.” Again the cramps ceased at once. 

Later, when Blumhardt visited her again, she exhibited new 
symptoms. The sick woman flew into a rage at his appearance and struck at 
him, without, however, actually touching him. Finally she beat the bed with 
her hands, and it looked as though some spiritual force were radiating from 
her fingertips. This lasted for some time, after which she became calm 
again. 

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Her relief, however, was of short duration. Presently sounds like 
finger tapping were heard all about her, and she received a sudden blow on 
the chest that caused her to sink down backwards. She also saw the female 
figure she had seen at her former lodging, and this time Gottliebin revealed 
the apparition’s name to the clergyman. It was a widow who had died a few 
years previously and whom Blumhardt remembered well from his pastoral 
activities. While she was alive she had been in low spirits, seeking peace 
and not finding it. 

Thereupon Blumhardt began to pray loudly and spoke the name of 
Jesus. Immediately Gottliebin rolled her eyes and flung her hands apart, 
while a voice was heard that was at once recognizable as a foreign one, not 
so much because of its sound as because of the expressions used and the 
tenor of the remarks. It cried: “I cannot bear to hear that name.” Everyone 
present shuddered. Blumhardt relates: “I had never before heard anything 
of the kind and silently appealed to God for wisdom and caution. Finally I 
asked: ‘Can you find no peace in the grave?’ The voice answered: ‘No.’ – 
‘Why not?’ – Answer: ‘It is the punishment for my sins. I murdered two 
children and buried them in the field.’ – ‘Do you know of no way in which 
you can be helped? Can you not pray?’ – Answer: ‘I cannot pray.’ – ‘Do 
you know Jesus, who pardons sins?’ – Answer: ‘I cannot bear to hear that 
name.’ – ‘Are you alone?’ – Answer: ‘No.’ – ‘Who is with you?’ – There 
was a short pause; then, in a sudden burst the voice said: ‘The worst of them 
all.’ The speaker now accused herself of witchcraft, by which she was 
bound to the Devil.. She said that she had already departed out of Gottliebin 
seven times, but would do so no more. I asked whether I might pray for her, 
to which she consented after some hesitation. I told her that she could not 
remain in Gottliebin’s body, upon which she at first seemed to plead sadly, 
but quickly assumed a defiant attitude. I, however, commanded her to 
depart, whereupon Gottliebin beat the bed violently with her hands. Then 
she was free again.” 

Some days later the possession returned. Soon it seemed as though 
hundreds of demons were departing from her in regular relays, and each time 
the woman’s face would change and assume a new threatening expression 
toward Blumhardt. It also happened that the men who accompanied the 
clergyman were pushed about and struck with fists without being able to see 
who was hitting them. Blumhardt himself was immune, for, as the demons 
said, they were not allowed to touch him. At such times Gottliebin would 
tear her hair, beat her breast, strike her head against the wall, and do what 
she could to injure herself. It seemed as though these scenes were becoming 
more and more terrifying and as though Blumhardt’s intervention was only 

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making matters worse. “What I suffered at that time in mind and soul,” he 
says, “cannot be described in words.” 

“My longing to put an end to the matter grew from day to day. 
Although I could leave her with satisfaction each time, as I felt that the 
demonic power had to comply, and as the patient was quite normal, 
nevertheless the sinister power appeared always to gather fresh strength, as 
though it hoped in the end to enmesh me in a great labyrinth and thus to 
harm and ruin both me and my effectiveness in my post as a clergyman. All 
of my friends urged me to stop, but I was horrified to think of what would 
happen to the woman if I withdrew my help from her, or of how everyone 
would hold me responsible, if it should turn out badly. I felt myself in a 
web, from which I could not escape without danger to myself and others by 
merely giving up the struggle.. Besides, I frankly admit that I would have 
been ashamed in my own eyes and before my Savior, to whom I prayed so 
often, to whom I confided so many things, and who had given me so many 
proofs of his help, had I given in to the Devil. Who is the Master here? I 
was often forced to ask myself. Trusting in him who is the Master, I again 
and again heard a voice within me: Forward! It must come to a good end, 
though we descend to the deepest depths, unless it was not true that Jesus 
has crushed the serpent’s head with his heel.” 

The condition in which it seemed as though demons were departing 
from her grew more frequent. At the same time other uncanny phenomena 
occurred and even became physically perceptible. Thus, one night, while 
Gottliebin was asleep, she felt her throat clutched by a burning hand, which 
left behind large burn marks. Before her aunt, who was sleeping in the same 
room, could strike a light, filled blisters already encircled her whole throat. 
The doctor, who came the following morning, was dumbfounded at this 
occurrence. Furthermore, by day and night she received blows to her side or 
to her head, or her feet were seized, causing her to fall down in the street, on 
the stairs, or wherever else she happened to be, with the result that she 
suffered bruises and other injuries. 

On June 25th, 1842, when Blumhardt had been called away to attend a 
children’s party, he heard on his return that Gottliebin was on the verge of 
madness. He hastened to her, and before long she seemed to have recovered, 
but on the same afternoon matters took an extraordinary turn. The patient 
suffered so violent an attack that she lay there as though dead; again it 
seemed as though demons were departing from her, but this time to an extent 
far exceeding any previous experience, arousing in Blumhardt the conviction 
that he had won an unexpectedly sweeping victory. Indeed, there was no 

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further trouble for several weeks, during which Gottliebin was free to go 
where she pleased. 

One day, however, she suddenly appeared at his house, pale and with 
a twisted expression, to reveal something she had hitherto withheld out of 
shyness. She told Blumhardt that on every Wednesday and Friday she 
suffered painful and copious hemorrhages, and that if this disorder did not 
stop, it would lead to her death. Her account of certain other experiences 
associated with this trouble cannot be repeated here, and were of such a 
nature that Blumhardt must have seen in them the realization of the most 
gruesome fantasies of popular superstition. “At first,” writes Blumhardt, “it 
took me some time to collect myself and come to the sad conviction that 
Darkness had acquired such power over mankind. My next thought was: ‘It 
is all over now! You are getting into witchcraft and sorcery, and what do 
you hope to accomplish against these forces?’ When I looked at the 
moaning girl, however, I shuddered at the possibility that this Darkness 
existed and that there seemed to be no possible help. It occurred to me that 
there were people reputed to possess mysterious skills that ensured 
protection against all kinds of demonic evil, and miraculous remedies, 
implicitly believed in by high and low. Ought I to seek recourse in things 
like these? That, I had long since made up my mind, would be fighting the 
Devil with his own weapons. 

“Would not sincere prayer accomplish something against these 
powers of Satan, whatever they were? What hope indeed is there for us poor 
little mortals, if we cannot beg for direct help from above? If there are such 
things as sorcery and witchcraft, is it not a sin to allow these forces to have 
their way unchecked, when we have the opportunity of combatting them in 
earnest?” 

Blumhardt therefore called out to the patient: “We must pray! 
Whatever it may be, we must give prayer a try. At least we risk nothing 
with prayer. On almost every page of the Scriptures we are assured that 
prayers are heard, and the Lord will do as He has promised.” 

On the following day, which proved to be a memorable one for him 
and for those who were with him, Blumhardt again visited the sick girl. 
Outside, a thunderstorm was gathering, promising to break a dry spell that 
had lasted several months. Gottliebin, suffering from an attack of veritable 
madness, seemed determined to put an end to her own life.. Tearing about 
through both rooms, she called wildly for a knife; next, she rushed up into 
the attic, sprang up on the windowsill and had already climbed out into the 
open, retaining her hold on the window frame with one hand only, when the 

183 




 

first flash of lightning from the approaching storm hit her eye, startling and 
awakening her. Coming to her senses, she cried out: “For God’s sake! No, 
I will not do such a thing.” But the lucid interval quickly vanished, and as 
her delirium returned she seized a rope, which she artfully tied to a beam and 
at the end of which she fashioned a noose that could easily be pulled tight. 
She had almost thrust her head completely into this noose when a second 
stroke of lightning, flashing through the window, caught her eye and, like 
the first one, brought her back to consciousness. On the following morning 
she burst into tears on seeing the rope that dangled from the beam with its 
complicated knots, which, in a normal state of mind, she could never have 
tied so artfully.. 

At eight o’clock of the evening of the same day, Blumhardt was 
summoned again and found her literally bathed in blood. Nothing need be 
said about the other terrible distresses she had undergone. Fervently 
Blumhardt began to pray, after having tried, with little success, a few words 
of cheer, while the storm raged outside. The prayer was so effective that, 
within fifteen minutes, all of her alarming symptoms had disappeared. She 
became quite normal again and Blumhardt left the room for a few minutes to 
allow her to change her clothes. 

Quite unexpectedly the patient suffered a renewed fit, just like 
previous times when she was demonically assaulted. Suddenly, however, 
the full rage and annoyance of the demons burst forth in a chorus of 
exclamations, uttered for the most part in howling and whining tones: 
“‘Now all is lost; we have been betrayed. You are upsetting everything. 
Our whole league is breaking up. It is all over; everything is in confusion. 
You are to blame with your everlasting prayers; you will end up driving us 
away altogether. Alas, alas, all is lost. There are 1,067 of us, and many 
more who are still alive. They should be warned. Oh, woe be to them. 
Woe, they are lost: pledged to God and lost forever.’ The roar of the 
demons, the flashes of lightning, the peals of thunder, the splashing of the 
pouring rain, the seriousness of those present, the prayers on my part, in 
response to which the demons left her in the manner described above – all 
this combined to produce a scene, the likes of which hardly anyone can 
imagine.” 

Although this particular disorder now disappeared completely, it was 
not long before other demonic phenomena appeared. The demons that 
appeared from this point on, however, showed marked differences in their 
behavior. Some of them were defiant and filled with hatred for Blumhardt, 
often uttering words that would have been worth recording. They felt a 
dread of the abyss they now felt themselves close before, and said among 

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other things: “You are our worst enemy and we are yours. If we could only 
do as we liked! If only there were no God in heaven!” At the same time 
they admitted that only they themselves were to blame for their perdition. 
Gruesome indeed was the behavior of one of the demons, which Gottliebin 
had seen before in her home, and which now confessed that he had been a 
perjurer. He distorted his face, stiffly held up three fingers, shuddered 
suddenly and moaned. Many similar scenes occurred, of which Blumhardt 
would gladly have had more witnesses. But most of the demons that 
appeared from August 1842 until February 1843, and even later, were 
among those that fervently longed for release from the bonds of Satan. They 
spoke numerous languages, but for the most part non-European ones. The 
attempts of individual demons to speak German were strange and sometimes 
funny, particularly when they tried by circumlocution to express ideas for 
which they did not know the German expressions. Occasionally there were 
words that Blumhardt was unable to ascribe to any of the mentioned types of 
demons, for they sounded like the language of a higher region. They were 
words of instruction and of reference to God, addressed in part to people 
present, and in part to the demons themselves, to make them aware of the 
impious nature of their doings. 

For a long while Blumhardt did not know how to behave toward the 
different kinds of spirits, particularly those that were suffering greatly and 
begged for his help. “For a long time I did not pay any attention to what 
they said,” said Blumhardt, “and I was often seriously distressed on seeing 
the woeful expression on their faces, their hands raised in entreaty, and the 
tears streaming from their eyes, while listening to their words of despair and 
fear, and to their appeals, which should have moved a heart of stone. 
Reluctant as I was to take action for their release, because I feared for the 
integrity of my creed as a Protestant, I could in the end not refrain from 
making the attempt, especially as the demons would not be driven away by 
either threats or exhortations. The first demon with which I ventured the 
experiment was the spirit of that woman who seemed to have been the start 
of the whole matter. She again appeared in Gottliebin, and announced in a 
firm and determined manner that she wanted to belong to the Savior, and not 
to the Devil. She then said how much had been changed in the spirit world 
as a result of the battles that had been fought, adding that it had been most 
fortunate for me that I had resorted only to the word of God and to prayer. 
Had I taken recourse to the mystic expedients that were currently so popular 
among people, and to which the demons had tried to drive me, I would have 
been lost. As she said this, she raised her finger meaningfully and closed her 
remarks with the words: ‘It was a terrible fight that you undertook.’ She 

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then entreated me urgently to pray that she might be completely freed from 
the power of the Devil.” 

Day by day Blumhardt saw more clearly that the communications of 
the well disposed among the suffering spirits were made under Divine 
guidance. They also took place without commotion. Nevertheless, the real 
interrelationships behind the events seem to have remained hidden to him. 

I shall cite here only one more case, a particularly interesting one, 
taken from Blumhardt’s report. One of the spirits begged that he might be 
permitted to enter the church for a while. Blumhardt replied: “You can see 
that it is the Lord Who is pointing out the way to you, and that it is not up to 
me. Go wherever He directs.” The spirit continued: “Might I not visit your 
home?” This request surprised Blumhardt, who, thinking of his wife and 
children, was not inclined to grant it, but on second thought he said: “Very 
well, if you will upset no one, and if Jesus is willing, you may come.” 
Thereupon a voice called from the patient’s mouth: “Not indoors! God is a 
judge of widows and orphans!” The spirit started to cry and begged to be 
allowed at least to enter Blumhardt’s garden, a request that the Divine 
control appeared to grant. From all indications, this was the spirit of 
someone who during life had deprived widows and orphans of their shelter. 

Certain other experiences related by Blumhardt in his report have 
been purposely omitted by Zuendel in his biography of the clergyman. 
Zuendel’s reason for so doing was that in his opinion the dreadful and 
agonizing tricks of the Powers of Darkness witnessed by Blumhardt would 
dwarf the impression of the powerful Divine aid and would detract from it. 
It would, however, undoubtedly have been better had Zuendel related the 
facts in full, for the truth need never shun the light of day. 

What Zuendel omitted had to do with the power of the evil spirits to 
convert material substance into spiritual substance, to transport it in this state 
to other locations, for example into a human body, and there to condense it 
to solid matter again. The laws governing such “dematerialization” and 
“rematerialization” have been described in detail in the section on od in this 
book. Blumhardt uses the popular term “magic” to refer to these 
occurrences. But let us now listen to Blumhardt’s own account. He says: 
“Although I have already related so much that is incomprehensible and 
unheard of, the worst is yet to come. I shall continue to honestly relate what 
I remember, and I am certain that the Lord will hold His Hands over me also 
in this narration. My only consideration is to relate all this to His honor, 
Who is the Victor over all dark powers. 

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“On the 8th of February, 1843, a new phase in the illness began. From 
then on I observed still more horrible apparitions and effects of the most 
varied magic. I was horrified to find that all the things that had until then 
been considered the most ridiculous popular superstition were actually 
happening before my eyes. Countless objects were magically transported 
into Gottliebin’s body, with the intent to kill her. She began vomiting up 
sand and little pieces of glass. Then came all sorts of iron pieces, especially 
old and bent nails of the sort used to nail boards together. Once, after the 
young woman had gagged for a long time, 12 such nails dropped one after 
another into the washing bowl held before her. Shoe buckles of various 
sizes and shapes, often so large that one could hardly comprehend how they 
could get through her throat, also emerged. She also choked up a piece of 
iron so large and broad that it took her breath away, so that she lay there for 
a few minutes as though dead. Countless pins, sewing needles and pieces of 
knitting needles also came out, often one at a time, but often also en masse, 
tied together with paper and feathers. It sometimes appeared as though 
knitting needles were drawn clear through her head, from ear to ear. Once 
several pieces, the length of a finger, came out of her ear. Another time I 
could, by laying my hands on her, feel and hear needles breaking or turning 
and being bent inside her head. Some were steel needles, small pieces of 
which moved slowly towards her throat and then came out of her mouth; 
others were of iron and bendable, and finally worked their way, bent three or 
four times, but whole, out through her mouth. I also pulled a great number 
of pins out of her nose. Once 15 such pins came out of her nose 
simultaneously and with such force that they all remained stuck in 
Gottliebin’s hand, which she had held before her face. Another time she 
complained of a headache, and, as I laid my hand on her, I saw little white 
spots shining through her skin. They were 12 pins, which were still stuck 
halfway into her head, and which I pulled out one by one, Gottliebin 
flinching in pain each time. I also pulled sewing needles out of all parts of 
her upper and lower jaw. First she had felt an acute toothache, but for a long 
time one couldn’t see anything, until finally one could feel the tips. I could 
pull them out only with great effort. Two old, bent pieces of wire, as long as 
a finger, even appeared in her tongue, and it took time and effort before they 
could be completely pulled out. Another time, two long pieces of wire, bent 
many times over, were wound under the skin of her whole body. It took my 
wife and me a whole hour to remove them completely. Gottliebin fainted 
more than once during the procedure, something that happened quite 
frequently. Out of her whole upper torso there emerged knitting needles, 
whole and broken in half, in such number that I estimate them at about 30. 
They came out now broadside, now lengthwise, and sometimes from out of 

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the pit of her stomach. Often, when the needles were already halfway out of 
her, it took me another half hour, using all my strength, to draw out the rest. 
Other objects, needles of various types, large pieces of glass, pebbles and 
once a long piece of iron also came out of her chest. 

“I really can’t blame anyone who doubts what I am saying, for it goes 
too far beyond all imagination and comprehension. But these events, which 
extended over a period of almost a year, were also always observed by a 
number of other witnesses. I had to insist on having such witnesses there 
with me, if only to preclude nasty gossip. So I can recount these events 
openly and boldly, as I can be absolutely certain that there was not – nor 
could there be – the least bit of fraud involved. Whenever I visited her 
during that time, whether I had been called or not, something began to move 
within her and worked its way out of some part of her anatomy. The pain 
was always dreadful, so that she more or less fainted each time. She said: ‘I 
can’t stand it. This will be the death of me.’ 

“All these objects could be removed from her only with prayer. 
Whenever she complained of a pain somewhere, I had only to lay my hands 
on her in prayer, and she could soon feel the object move and turn and seek a 
way out. The outer skin was the most difficult to penetrate, and one could 
often feel something pushing its way out for a long time. There was never 
any blood, and no wound was produced. At most one could identify for a 
while the spot where something had worked its way out. This was only the 
case, however, when the removal had taken place accompanied by prayer. 
On occasion, in my absence, and driven by the intensity of the pain, she cut 
her skin open with a knife, and these wounds could hardly be healed at all. 

“Living creatures also came out of her mouth: grasshoppers, bats, 
frogs and on one occasion a viper, which wounded her in the neck 
afterwards and bit her foot so violently that the bleeding almost wouldn’t 
stop. 

“I cannot close my account of this segment of the battle without 
relating at least one more occurrence of the most horrifying kind. At the 
beginning of December 1843, Gottliebin had a nosebleed that wouldn’t stop. 
After she had already lost a bowl full of blood, the bleeding began anew. 
How she could have remained alive after such an enormous loss of blood is 
beyond me. The blood had a particularly pungent odor and always looked 
very black. One day, as I was returning home from another town, someone 
came running towards me and said I should please come quickly to 
Gottliebin. I hurried there and saw people looking out of the windows, 
horrified and shouting, ‘Pastor, it is urgent!’ I entered Gottliebin’s room. 

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The suffocating stench of blood almost drove me back out. She sat in the 
middle of her small room, in front of her a pail half filled with blood and 
water. Across the length of the room to either side of her there was a wide 
pool of blood. She herself was so covered with blood that one could hardly 
see her clothes. The blood poured forth out of both ears, both eyes and her 
nose, and it even bubbled out of the top of her head. It was the most horrible 
sight I have ever seen. For a moment I was baffled. Then I pulled myself 
together. A short, intense prayer brought the flow of blood temporarily to a 
halt. I had her face washed, which had been no longer recognizable, also her 
head. Then I felt for a spot on her head, where she said there was 
something. I discovered a small, bent nail above her forehead, boring its 
way upward. At the back of her head, under the skin, something was 
working its way downward. Finally, a large, bent nail emerged. Then the 
bleeding stopped for good, and by evening she was feeling quite a bit better 
and had regained some of her strength. 

“Gottliebin could remember that in the past she sometimes felt 
something strange in her throat or body after having eaten some soup or 
other foods. Once she gave the leftovers of such a meal to a chicken, which 
immediately ran crazily about and after a while collapsed dead, as though it 
had choked. She cut open the head and neck of the chicken, and found – to 
her horror – a bunch of shoe nails. How could such objects get into head 
and body? Gottliebin recounted having seen the spirits of all kinds and 
classes of people come up to her bed at night. They had put something like 
bread into her mouth or touched other parts of her body. At once she had 
felt changes inside herself, and later the objects had come out of her. The 
large and the small nail that had caused the violent bleeding had been placed 
in her head, in some peculiar way against which she could offer no 
resistance, by a spirit in priest’s vestments that had been waiting there for 
her out in the middle of the street. Soon thereafter the bleeding had begun. 

“One night three men appeared to her in spirit form, holding a glass 
filled with a poisonous substance. Again she could not move. One of them 
opened her mouth, another held her head, and the third wanted to pour the 
liquid into her; however, he succeeded only in pouring a little of it into her 
mouth. In order to suffocate her, they now closed her mouth again and held 
it shut. The fumes from the liquid, however, escaped through her nose. 
While all this was happening, she managed to utter only a short prayer, with 
a sigh. As the men realized that they were not succeeding in their objective, 
they poured the contents of the glass over her head and departed. In the 
morning, Gottliebin’s nightcap had been corroded by a foul-smelling yellow 
substance and could easily be crumbled. 

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“Another evening she had hung her skirt on the door of her room for 
the night. Her sister, who slept in the same bed with her, knew precisely 
what was in the pocket of the skirt and also that Gottliebin had not gotten up 
out of the bed. Gottliebin, however, saw a figure walk up to her skirt, take a 
little metal money box (of the sort that farmers have) and a few other things 
out of the pocket and come over to her. The following morning, she retched 
and vomited up coins and the little metal box. 

“Finally, as these events seemed to multiply endlessly, I gathered all 
my inner strength in prayer and begged God, as He was the power that had 
created everything out of nothing, to convert these objects back into nothing, 
so that the power of the Devil could be nullified. I fought in this manner for 
several days, and the Lord, Who had said, ‘Everything that you ask in My 
name, that will I give you,’ kept his word. I was successful.” 

But also this presumed end was followed yet again by horrible 
symptoms of illness in Gottliebin, which seemed to be purposely aimed at 
her death. Once, when she had wounded herself in an unbelievably terrible 
way, the wounds were miraculously healed. Suddenly, however, they burst 
open again, and a friend of hers came to Blumhardt in great consternation, 
saying that Gottliebin could die any minute. “I threw myself onto my knees 
in my room,” recounts Blumhardt, “and spoke out boldly. This time – so 
strong had I become – I refused to grant the Devil the satisfaction of going 
there personally, but rather had Gottliebin’s friend tell her that she should 
get up and come to me. She would be able to do it in her faith. It didn’t take 
long before she came walking up the stairs. No one can know the feeling, 
however, that came over me then.” 

The end of the story is told by Blumhardt in the following words: 
“Every single thing that had happened heretofore now seemed to come on at 
once. The most unfortunate part of it was that in these days the sinister 
effects extended to the patient’s half-blind brother and to her sister 
Katharina, with the result that I was forced to fight for all three of them at 
the same time, it being quite evident to me meanwhile that their cases were 
closely interrelated. I cannot go into each individual occurrence in detail, as 
the things that happened were too varied to remember. 

“These were days that I hoped to never see again, for matters had 
reached a point at which I had to risk everything, so to speak, as in a case of 
‘conquer or die.’ As great as my exertions, however, were my feelings of 
Divine protection. The brother was the first to be freed, and so completely, 
that he was able to help effectively in what followed. This time it was not 
Gottliebin who bore the brunt of the action (after a few further battles, she 

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also appeared to be quite free of the demons), but her sister Katharina, who 
had never experienced the slightest such phenomena in the past, but who 
now became so raving that she could be restrained only with the greatest 
difficulty.. She threatened to tear me into a thousand pieces, and I could not 
dare to approach her. She constantly attempted to tear her body open, as she 
expressed it, with her own hands, or lurked slyly about as though waiting for 
a chance to commit some terrible deed upon the persons holding her. All the 
while she jabbered and screeched so outrageously, that it seemed as though a 
thousand malicious tongues were wagging in her at once. The most 
remarkable part of it was that she remained fully conscious, and one could 
speak to her, yet even when she was severely reproved for her conduct, she 
said she could not talk and act any differently. She also asked that she be 
held securely, to prevent her from doing any actual harm. Later on she had a 
clear recollection of everything, even of her attempts to commit murder in its 
most horrible form, and this depressed her so greatly that I had to devote 
several days especially to her, until, in answer to my fervent and earnest 
prayers, her distressing experiences gradually disappeared from her memory. 
Nevertheless, the demon could still clearly be heard within her and it 
claimed to be, not the spirit of a deceased human being, but one of the 
prominent angels of Satan and the head of all sorcery. This demon claimed 
that if it were sent into the abyss, sorcery would be so severely wounded that 
it would gradually bleed to death. 

“Suddenly toward midnight the girl uttered repeated sounds, 
maintained for as much as a quarter of an hour, that constituted a single 
scream of despair so powerful that it seemed to threaten to shake the house 
to pieces. Nothing more horrifying can be imagined. Inevitably, half the 
population of the village heard the conflict and was terrified. In the midst of 
it, Katharina was seized with a fit of trembling so violent that it seemed as 
though all of her limbs wanted to shake themselves loose from each other. 
Amid exclamations of fear and despair, the demonic voice could be heard 
expressing gigantic defiance, challenging God to give some sign that it 
should be spared the ignominy of laying down its part like an ordinary 
sinner, and that it be allowed to go to hell with honors, so to speak. It is 
hardly likely that such a horrifying display of mingled malice, despair, 
defiance and arrogance has been seen elsewhere. Finally, there came the 
most moving moment, which cannot possibly be conceived by anyone not 
actually present as an eye-and ear-witness. At two o’clock in the morning, 
the alleged angel of Satan bellowed out, in a voice of which the human 
throat seemed scarcely capable, while the girl threw her head and upper 
body backward over the back of her chair: ‘Jesus is the victor! Jesus is the 

191 




 

victor!’ These words could be understood as far as they could be heard and 
they made an indelible impression on many hearers. Now the strength and 
power of the demon appeared to fail more and more from moment to 
moment. It became ever quieter and calmer, less and less able to move, and 
finally it disappeared by imperceptible stages, as life ebbs away in the dying, 
but not until about eight o’clock in the morning.” 

Thus ended the two-year battle. 

What Blumhardt had experienced were the manifestations of the low 
and evil spirit world through human mediums. In themselves, these were 
nothing new, but for him they were a novel experience. Had he not looked 
after these mediums who were in the Evil One’s power, the same thing 
would have happened to them that happens daily to so many people whom, 
in our general complete ignorance of the phenomena, we leave to their own 
devices. They would either have landed in an insane asylum, or would have 
put an end to their lives by committing suicide. The inmates of our asylums 
are in large part the victims of the low spirit world, and these same uncanny 
forces are also often at play in the case of suicides. 

Gottliebin Dittus was a “deep-trance medium.” How she developed as 
a medium cannot be determined from Blumhardt’s report. It is quite 
probable that she had engaged in “table tapping” with her brothers and 
sisters, and that her innate mediumistic abilities became stronger and 
stronger in this way. 

She would lose consciousness whenever her own spirit was forced 
from her body by foreign spirit beings that then took possession of her. At 
the departure of her own spirit, she would fall down as though dead and 
would be brought back into an upright position by the spirit of some demon 
that had entered her body and made its pronouncements. 

The powerful rapping sounds were produced by means of the od that 
Gottliebin’s strong mediumistic abilities made available to the spirit world, 
and with which the latter brought about those resounding blows that seemed 
so inexplicable to the witnesses. The greater the odic power accumulated in 
the medium, the louder these blows became, and this odic power was 
reinforced by the quantities of od emitted by the people around her. 
Although he was unaware of the fact, Blumhardt was also endowed with 
considerable mediumistic power; hence, the manifestations of the spirit 
world through the medium were stronger during his presence than they were 
in his absence. The phenomena of materialization and the appearance of 
light also were brought about by the demons with the aid of Gottliebin’s 
mediumistic od. 

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Her sister Katharina was not a deep-trance medium, but went into part 
trance only. Consequently, her spirit was not entirely displaced from her 
body and could hear everything spoken through her by the foreign spirit. 
She was able, therefore, to remember everything that had happened, even 
though she could not prevent the manifestations themselves, since she was 
completely in the power of the foreign spirit being. 

Blumhardt gradually learned to distinguish the different kinds of 
spirits. Above all, he became convinced of the important fact that a Divine 
control presides when higher spirits and spirits that, although suffering, are 
of good will appear, so that everything proceeds in perfect order. This 
controlling spirit determines which spirits are to be admitted. Hence, the 
suffering spirits that had been granted access by the higher controlling spirit 
did not obey Blumhardt in the beginning, when he tried to send them away 
without having given them any help. They had entered the medium at the 
order of a higher authority for the sake of being instructed by Blumhardt and 
having him show them the way to God; they were therefore entitled to this 
instruction and it was his duty to grant their petitions. Unfortunately he did 
not recognize this duty until later. 

The instructive feature of these occurrences for Blumhardt was the 
undeniable fact that communication with the spirit world exists. The events 
that took place before his eyes were no delusions, and cannot be relegated to 
the realm of fable by anyone, since they were enacted quite openly and could 
be confirmed by a large number of witnesses who had seen and heard what 
went on. 

The reality of the occurrences was also the reason why the 
ecclesiastical authorities requested Blumhardt to submit a report of the 
events. 

At first Blumhardt could see only the undeniable facts of what took 
place before his eyes, and it was not until later that he gradually learned to 
correlate certain things in this field. The eternal laws governing 
communication with the spirit world seem to have remained unknown to him 
until his death. For this reason he was unable to recognize the way in which 
both the people of Israel and the first Christians communicated with the 
good spirit world. He did, indeed, experience in a harrowing manner the 
speech of evil and greatly suffering spirits through human mediums, but the 
wonderful messages brought by God’s high spirits through speaking 
mediums were denied him. There was a good reason also for this, for there 
is a time for everything that happens. Undoubtedly the conditions of the 
times in which Blumhardt lived were not suited to purposely established 

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communication with the good spirit world, and undoubtedly also, given the 
attitude of his church toward these matters, Blumhardt would have 
endangered his entire activities and his position. As it was, he met with 
enough opposition on the part of his ecclesiastical superiors, when later the 
good spirits began to manifest themselves to him and his parishioners, as I 
shall relate presently. To have ventured further in this field, as, for instance, 
by holding spiritistic meetings, would without doubt have called forth the 
most energetic action against Blumhardt on the part of the leaders of the 
Protestant Church. Even God’s spirit world adapts its activities to the 
circumstances presented by the conditions of the times. 

If Blumhardt had seen and personally experienced harrowing 
examples of the outpourings of the spirits of darkness upon mankind, he was 
also to witness in a far more wonderful manner the outpourings of the spirits 
of God upon him and his congregation, in a way that recalls the outpourings 
of the Divine spirits during the early days of Christianity. 

The spirits of repentance and change of heart were the first gift from 
above granted to Blumhardt for his whole parish and its surroundings after 
his faithfully fought battle against the Powers of Evil. One by one all of the 
inhabitants came to him, impelled by some irresistible inner force, and 
confessed the sins of their lifetime. Blumhardt was inwardly told by a spirit 
of God to whom he could say that their sins would be forgiven. So this was 
not a case of ordinary confession and absolution as practiced in the Catholic 
Church, but a cleansing from sin in consequence of a revelation brought by a 
spirit of God. Hence from that time on Blumhardt’s motto was: “Let us 
pray and hope for a new outpouring of the Holy Spirit.” 

The spirit of healing also came upon Blumhardt. The most severe 
illnesses were cured by the laying on of his hands, his prayers and his 
presence. In this connection it became evident that most chronic diseases 
are the work of evil spirit powers, as the Bible also teaches us. Once these 
powers departed from the patient, healing followed immediately. These 
miraculous events can be found described in Zuendel’s book. 

I shall close my presentation of the influence of the good and the evil 
spirit world on Blumhardt’s life with the following words, taken from one of 
his letters: 

“If anybody should wish to find out whether everything that the Lord 
is doing for me is personal, or whether others can imitate me, I must admit 
that as a result of my battles I have acquired a personal something that not 
everyone can obtain out of hand. At the same time I am convinced that it 
must become more common, and that it is quite permissible to pray for a 

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complete revival of the original powers. In my case I have for the present 
received proof only of the fact that such a prayer may be offered. But unless 
the heavens are opened, so to speak, to receive the prayer, it will not be 
answered, and it is a mistake to think that a mere renewal of faith will restore 
everything that man had in the apostolic days. No, those powers have 
indeed been revoked, and they can be recovered only gradually. Lack of 
faith and the defection of Christianity for more than a thousand years had 
brought upon us the Lord’s disfavor and an overabundance of the powers of 
Satan. Therefore we cannot make a new beginning just like that; if we 
attempt it, we very soon meet with obstacles. You can see from this how 
widely I differ from the Irvingites, who, ignoring the present state of the 
Christian world, want everything restored to them. The first thing that is 
needed is a new conversion of Christianity, and in a much more 
encompassing manner than what we witness on a small scale. In order that 
this may come about, we must fight harder, preach more according to the 
Scriptures, and pray more earnestly. If a spirit of repentance is poured out 
on a large scale, as I witnessed on a small scale in my community, and as 
this is followed immediately by the first signs of spiritual gifts, then other 
things will come, one by one, until we shall have returned to an apostolic 
age, alongside of which, of course, the real Antichrist will then rise up.” 

This exposition of Blumhardt’s is somewhat obscure and only partly 
correct. The truth of the matter is that every human being, Christian or non-
Christian, can enter into communication with the good spirit world, if he 
wants it in earnest, and if he seeks this communication in the manner 
described in this book. The one thing that everyone derives from 
communication with good spirits is instruction as to the true path leading to 
God. What he receives is the sermon of truth. Whether or not any further 
exertions are made on his behalf by God’s spirits depends in each case on 
whether the individual fashions his life in accordance with the truth imparted 
to him, and to what extent he does so. Whoever merely accepts the sermon 
of truth from the spirit world but fails to act accordingly will receive no 
further gifts from above. On the contrary, he will even lose the contact he at 
first had with the good spirits; no more good spirits will communicate with 
him. Whoever admits the truth into his heart and strives to reform his inner 
life accordingly will receive evidence of spirit powers such as we find 
among the early Christians, and in a manner corresponding with the 
individual’s task in life. Among the early Christians, too, not everyone 
possessed the same gifts, nor were the individual gifts bestowed for the sole 
purpose of benefiting their recipients; rather, they were to be used for the 
general good of all. The Apostle Paul constantly emphasizes this fact. 

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Today, too, the smallest community of pious and devout men and women 
will receive the same things from the spirits of God that the first Christians 
received. The only requirement is that we strive with all our might for the 
good, and reject the influences of evil. Whether the group in question is 
large or small will never play a role in the workings of the spirit world of 
God. 

A picture of the manifestations of the evil and the good spirit worlds 
similar to what we have seen in the case of the Protestant clergyman 
Blumhardt is encountered in the experiences of the Catholic priest Vianey of 
Ars.2 

Johannes Baptista Maria Vianey lived from 1786 to [1859]; hence a 
considerable part of his life falls within the lifetime of the clergyman 
Blumhardt. While Blumhardt was unfolding his beneficent activities in the 
German parish of Möttlingen, Vianey lived and labored in the tiny 
community of Ars in France. Because of his limited talents, it had cost 
Vianey great efforts to qualify for the priesthood. 

From childhood on he had devoted much time daily to meditation and 
prayer. This inner concentration, which he continued to practice all his life, 
as did Blumhardt, brought about the development of his mediumistic gifts, 
the prerequisite for the influence exercised on people by the spirit world. 
The same was true of Blumhardt. 

While the Protestant minister first witnessed the demonic 
manifestations through the medium Gottliebin Dittus of his parish, and did 
not experience the influences of both the evil and the good spirit worlds 
upon his own person until later, the curate of Ars was the only one through 
whom the spirits manifested themselves. No such effects were observed in 
any people in his parish or vicinity. 

In other respects the experiences of both were the same. Blumhardt 
and Vianey witnessed similar activities of the demons; they also witnessed 
similar activities of the good spirits. Both received a very powerful spirit of 
healing. Both had the gift of clairvoyance as regarded past, present, and 
future events. Both were able to perceive the inmost condition of people by 
clairvoyance. The parishes of both pastors were miraculously blessed with 
the missionary spirit, and this gradually spread to far distant districts. Both 
became the goal of pilgrimages made by thousands of people tortured by the 

2 Joseph Vianey: Leben und Wirken des hl. Johannes [Maria] Vianney, Pfarrer von Ars. 1930. Published 
by Gebr. Steffen, Limburg a.d. Lahn. [Engl. translation: The Blessed John Vianney, curé d'Ars, patron of 
parish priests. Transl. by C..W.W. The name Vianey/Vianney is variously spelled, cf. Appendix of Joseph 
Vianey's book. Square brackets contain corrections based on consultation of the cited work.] 

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consciousness of a sinful life, who went to confess their transgressions and 
to receive assurance of God’s forgiveness. Both knew by inner inspiration 
to whom such assurance could be given. The coincidence in all these 
matters for these two men extends to the smallest details, enabling us to 
discover therein the workings of Divine law. Also the laws according to 
which the demons communicated were the same in both cases. 

Let us now allow the facts from Vianey’s life to speak for themselves, 
beginning with the demonic phenomena that occurred with him. 

In his biography, the part dealing with the demonic influences is 
introduced with the following words; “Let me first say a word here for the 
benefit of those who feel tempted to have doubts on this score, or to smile as 
they read the following pages. They will not be the first to do so. In fact 
they will not form or express a single opinion on the subject that was not 
formed or expressed by the world during Vianey’s lifetime, and which the 
clergy of his day expressed even more forcibly than did the laity. Scarcely 
had the rumor begun to spread that the curate of Ars was being persecuted 
by devils, when loud laughter burst forth from all the parsonages of the 
surrounding area. Forthwith all of his “dear” colleagues explained to the 
curate of Ars that he was a great dreamer and that his brain was ill; that the 
[cave] out of which his demons came was nothing other than the stewpot in 
which he allowed his potatoes to grow moldy. ‘My dear colleague,’ they 
used to tell him, ‘live like everyone else. Eat more nutritious foods. Then 
your brain will get well and you will see nothing more of those [devilish 
tricks].’ [pp. 66-67] 

“Vianey, it should be explained, lived very modestly, and almost 
exclusively from potatoes, which he cooked on the first day of the week for 
the whole week and ate cold; by the end of the week they had often become 
moldy. 

“So, far from being a weak spirit who would become a victim to 
hallucinations, as his colleagues had convinced themselves, Pastor Vianey 
was by nature so hard to convince, that at first he would not admit it was 
devils that plagued him. It was not until he had sought in vain for an 
explanation of the peculiar noises that again and again disturbed him at night 
that he recognized their origin and nature. 

“One day he heard loud knocking at the door of his house. Opening 
the window, he asked: ‘Who’s there?’ There was no answer, and when the 
sound was repeated at the door leading to the stairway, he repeated the 
question. Again there was no answer. Inasmuch as he had stored in his 
parsonage some splendid vestments that had been given to him as a gift for 

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his church, he thought that thieves had tried to break into his home, and 
considered it advisable to take precautionary measures. He therefore asked 
several courageous citizens to keep watch for him. They came and stood 
guard for several nights, hearing the same noises but discovering nothing. A 
watch that was set in the belfry was equally unsuccessful. Violent blows 
were heard, but nothing was seen. This alarmed the watchmen, and even the 
curate became quite frightened. One winter night, when he had again heard 
loud blows against his door, he sprang hastily out of bed, and went down 
into the courtyard, convinced that the culprits, if that was what they were, 
must have left their tracks in the new-fallen snow, and that one could thus 
finally catch them. However, he saw no one, heard no further noises, and 
could not find any footprints in the snow. There was now no further doubt 
in his mind that he was being persecuted by Satan. [pp. 68-69] 

“From the day on which he became convinced that the nocturnal 
rioters were demons, he felt much less afraid. 

“In the meantime, the main efforts of the demons were obviously 
aimed at making his ministerial activities less fruitful by robbing his overworked 
body of its nightly rest. Everything about these annoyances seemed 
admirably designed to make it impossible for him to get any sleep. 
Generally Vianey heard one of those monotonous noises that more than 
anything else are notoriously conducive to sleeplessness. Sometimes the 
noises sounded like someone sawing or drilling through a beam, sometimes, 
as though a row of nails were being hammered in. At other times it sounded 
as though regiments of soldiers were marching by his door, as though a herd 
of sheep were trampling overhead, as though a horse were galloping across 
the tile floor, as though someone were drumming upon his table, as though a 
cooper were hammering metal bands on casks, as though every wagon in 
Lyons were rolling across his entrance hall, or as though an uproarious 
assembly were conversing in his courtyard in a foreign language. This last 
nuisance continued for several nights in succession. On another occasion he 
heard the door being opened and someone calling him curtly by his surname. 
He was also subjected to a world of coarse witticisms, among which the 
most frequent was: ‘potato-glutton.’ Moreover, his furniture was moved 
back and forth, and his curtains were pulled at with such force that he was 
surprised to find them whole in the morning.” (pp. 66-70) 

Great were also the inner temptations he had to endure from the evil 
beings, through which they tried to drive him to despair. 

We meet with the same thing in Blumhardt’s case. Unfortunately, the 
descriptions contained in his [Blumhardt’s] report of the demonic influences 

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to which he personally was subjected have been deliberately suppressed in 
his biography, as I have already stated. 

In Blumhardt’s case as well as in Vianey’s, the sole purpose of the 
demonic ruses was to completely destroy, or at least reduce, the 
effectiveness of these two men in leading their fellow human beings to God. 
For this reason they tried to ensnare Blumhardt, through Gottliebin Dittus, in 
the unfamiliar (to him) field of the demonic, and when these efforts had 
failed, to confuse and discourage him by external and inner opposition. 
With Vianey, they first tried to discourage him and to drive him to despair, 
using the Catholic clergy of the neighboring districts, who opened such a 
campaign of slander and insinuation against the poor curate of Ars and 
continued it for ten years, that anyone else would have given up. When this 
brought no results, the demons tried to undermine his health by depriving 
him of sleep, an effort that they kept up all his life. It was only in his last 
few years that he seems to have no longer been disturbed at night. 

The similarity between these two men becomes even more striking 
when we compare the Divine aid they received from the good spirits. In this 
respect their experiences were identical. 

Their lofty Divine gifts were bestowed on both only after they had 
been severely tried in battle with the Powers of Evil and their human 
instruments. Everyone who wishes to work as an instrument of God for the 
salvation of his fellow human beings, and to acquire the Divine powers 
necessary for the purpose, must fight this battle. Christ himself had to fight 
this battle. His public activities, giving proof of the Divine power residing 
within him, began only after he had been subjected for 40 days and 40 nights 
to the terrible assaults of the demons, and had resisted them successfully. 
The servant is not above the master. 

The reclamation of souls through the outpouring of a spirit of 
repentance and an inner mending of ways took the same course in 
Blumhardt’s parish as in Vianey’s, and, in both parishes, spread by degrees 
to the most distant regions. The first effect of spirits of repentance upon 
people’s hearts is to awaken within them alarm over the sins and 
transgressions in their lives, and over the consequent separation from God. 
The inner alarm about themselves felt by people who have been touched by 
the spirit of repentance is so great that they find no rest until they have 
revealed their inmost souls to a faithful servant of God and have heard his 
judgment. They are irresistibly urged on by an unseen power, until they feel 
the Divine presence in their hearts and have the assurance contained therein 
that their sins have been forgiven. The sensation of happiness that then fills 

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their hearts is beyond the power of human words to describe. Let the reader 
consult the biographies of these two men to learn more about the inner 
feelings of these converts. 

Vianey could tell at the first glance which souls did not require his 
help. He would ask them in a friendly way not to take up his time, 
occasionally telling them: “Go home and don’t worry. You don’t need me.” 

The healing of ailing souls that could not cope for themselves was the 
main object of the curate of Ars. The healing of physical ailments was in his 
eyes of much less importance. 

Vianey gave information to many about the lot of their departed dear 
ones in the Beyond, whenever he thought it conducive to their spiritual 
welfare. He was able also to see into the future by clairvoyance, and so it 
might be said that while during his lifetime nothing aroused so much interest 
as his battles with the evil spirits, after his death all the world began to speak 
of his predictions. These, in almost every case, related to the well being of 
individuals and not to the public good. To some of those who had reformed 
he predicted the imminence of their death; in other cases, he told third 
parties of the imminent death of a relative, so that they might be prepared for 
the event. 

He also saw, in spirit, images of events in the distant future that 
concerned persons with whom he was engaged in conversation. One day, 
noticing a man in the crowd that was waiting for him, he said: “Get back to 
Lyons as fast as you can. Your house is on fire,” and so it was. On another 
occasion Vianey sent a peasant woman who had just confessed her sins 
home at once, telling her that a snake had crept into her house. The woman 
hastened home and searched all over the house, but found nothing. Finally it 
occurred to her to shake out her straw pallet, which she had laid out in the 
sun to air; as she did so, she saw a snake crawl out of it. He directed a 
young girl whom he saw standing in the church to return home without 
delay, as her presence there was urgently wanted; upon her arrival, she found 
her sister, who had hitherto been in perfect health, lying there dead. Once a 
woman came to Ars to confession who had gotten a bottle of an alleged 
miraculous remedy from a “sorcerer”. After Vianey had listened to her 
confession, he remarked to her: “You have told me nothing about the bottle 
that you hid in the bushes outside of Ars.” 

Even more frequent was his ability to read the secret thoughts and feelings 
of others. This gift invariably manifested itself in the case of particularly 
difficult conversions. It happened almost daily that Vianey left his 
confessional and beckoned to those persons who were the most pressed for 

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time or the most unhappy, so that they might be the first to receive his 
attention. 

Among his visitors were some who merely came to test his gift.. They 
left greatly humiliated. One of them confessed grave sins that he had made 
up. Vianey listened to him quietly, then said: “You indeed have much guilt 
upon your soul; but the evil that you have actually done does not consist of 
the sins you have just recounted to me, but of the following ones,” 
whereupon Vianey, to the great dismay of the impostor, revealed all of the 
foul deeds in the latter’s past. 

Those who could not visit Vianey personally and were obliged to 
communicate with him by go-betweens or by letter were healed, advised, 
consoled or reformed by him at a distance. 

Every hitherto mentioned individual trait in the picture of the spirit 
forces working in Vianey’s case also appears in kind and in extent, and, it 
might be added, identically, to the smallest detail, in the case of Blumhardt. 
It is difficult to say which one of the two, Vianey or Blumhardt, was visited 
by the greater number of people, who streamed to them in thousands and 
experienced in their own persons the miraculous workings of their powers. 

Another manifestation that was shared by both was what might be 
called a miraculous multiplication of the loaves. With Blumhardt it 
happened that, owing to the great influx of outsiders who were hospitably 
received and lodged by his parishioners, a serious food shortage developed. 
Yet, a special blessing presided over these meals. One family, which did not 
have enough food on hand for 14 people, managed to give 42 people enough 
to eat with food left over. In Vianey’s case an even more apparent miracle is 
reported, which was witnessed by everyone in his parish. He maintained a 
home for poor children; one day there were no provisions left except a few 
handfuls of breadfruit in the granary. With a heavy heart he made up his 
mind to send the children away, but before doing so, he offered one more 
prayer to God for help. On going back to the storeroom he found it filled to 
the top with grain. All of his parishioners likewise climbed up to the granary 
to see the grain. The event caused a great sensation throughout the entire 
district. Even the bishop later came and had them show him how high the 
granary had been filled. 

If we compare these two men as instruments of God, we cannot fail to 
notice a very important point. We have before us two men of radically 
different creeds: on the one hand, a Catholic priest, who venerates saints and 
relics, who attributes all cures to Saint Philomena, who celebrates mass and 
regards confession as a sacrament essential to the forgiveness of sins, who 

201 




 

believes in transubstantiation and holds fast to all other teachings of his 
church – and on the other hand, the Protestant clergyman Blumhardt, whose 
creed is diametrically opposed to Vianey’s, who categorically repudiates the 
adoration of saints and relics, the Catholic mass and sacrament at the altar, 
the Catholic form of confession and absolution, popery and everything 
connected therewith as not ordained by God, but deriving from human 
errors. And yet, under the hand of God, both rank equally as instruments for 
delivering mankind from sin and from Satan, and for guiding it back to the 
home of the Father. Both, in spite of the differences in the tenets of their 
respective creeds, receive the highest gifts Christ promised to those who 
believed in him. 

In one respect they are alike: in their profound faith in God and in 
their consequent unshakable trust in Him, as well as in their great love of 
God and of mankind. Before God, therefore, the religious denomination to 
which a man belongs is of no weight. He regards it only as an outer garment 
hung on people’s shoulders that has no influence upon their spiritual 
personality, if this is imbued with faith in God and with a love of God. He 
allows people to retain this garment, this patchwork of human errors, as long 
as it does not obstruct the task that He has assigned to them. 

If one should ask why the good spirit world did not enlighten these 
men as to the errors in their religious views and inform them of the truth, the 
answer is not difficult. 

In the first place, such enlightenment was not necessary, because the 
doctrinal errors in no way obstructed the work that God had assigned to 
both. They were called upon to persuade the people of their immediate 
neighborhood and those somewhat farther afield to search their hearts and to 
return to God, something which neither the Catholic nor the Protestant creed 
stood in the way of. 

Above all, however, the spirit world could not enlighten either 
Blumhardt or Vianey as to the errors of his religious doctrines without 
making the fulfillment of their duties impossible. Had the Protestant 
clergyman Blumhardt received any new insights into the truth, he would 
have to have altered his teaching accordingly. He would thereby have 
placed himself outside of the Protestant Church and thus lost his position as 
well as his sphere of activity. 

The same thing is true to an even greater extent of the Catholic priest 
Vianey, for had he departed in only a single point from the doctrines of his 
church, he would have been done for in no time. 

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Among Catholics the task of saving souls could be performed only by 
one who wore the robes of the Catholic faith, just as Blumhardt could hope 
for success among his co-religionists only as a representative of the 
Protestant creed. 

Even as it was, the efforts of both were attacked beyond measure by 
their own colleagues, although each of them was devoted to his church. 
How much more, then, would they have been opposed, if they had departed 
in one point or another from the doctrines of their respective churches? 

In Vianey’s case especially, there were no bounds to the attacks by his 
colleagues. As already mentioned, he was persecuted, criticized, reviled, 
made the object of suspicion and slandered by them for 10 years, and he was 
even threatened with extreme violence. When the Catholic clergy of his 
immediate and more remote neighborhoods saw their parishioners also 
hastening to Vianey and paying more heed to his opinion than they did to 
those of their own priests, envy and jealousy reared their heads. They spoke 
of him as the ignorant priest, who had barely been able to acquire a little 
Latin and had nearly been expelled from the seminary. Above all, the 
enthusiasm with which people spoke of the curate of Ars caused the hatred 
harbored against him by the other clergymen to overflow. He was slandered 
most shamelessly. Priests forbade their parishioners to go to Ars for 
confession and threatened them, in case of disobedience, with exclusion 
from the sacraments and denial of absolution, even in the hour of death. 
Sunday after Sunday they inveighed against the curate of Ars from their 
pulpits. Speaking of this in later days, Vianey once said: “The Gospel was 
allowed to rest in the pulpit; instead, everyone was busy preaching sermons 
against the poor curate of Ars.” While some ridiculed his ignorance, others 
cast doubts on the life he was leading. He received countless anonymous 
letters in which he was accused of the greatest baseness in the vilest 
language. The clergy even tried to incite the public against him. Mornings, 
on opening his front door, he would find it covered with placards accusing 
him of having passed the night in the most shameful debauchery. 

Here, as well as in Blumhardt’s case, we find a repetition of what the 
Jewish priesthood did to Christ: “What are we to do? See how the 
multitudes run after him, this wine drinker who associates with sinners and 
whores.” The popular sayings about “clerical jealousy” and the fact that one 
clergyman is another clergyman’s Devil were again confirmed in the case of 
these two clergymen. 

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Even if the attacks made on Blumhardt by his colleagues did not reach 
the level of meanness of those delivered against Vianey, he nevertheless had 
to endure much suffering and persecution at their hands. 

If such a life-and-death battle was waged against these two men 
despite their faithfulness to their religious creeds, imagine what would have 
happened had it been possible to prove that they held views in conflict with 
the teachings of their churches. 

God and His spirit world, in selecting and preparing their instruments, 
take into consideration the conditions of the times and the religious 
atmosphere that prevails in the circles in which these instruments are to 
work. Human opinions and errors are ignored by God’s spirit world, as long 
as they do not constitute a serious obstacle to the attainment of the goal it 
has set. Not a single one of Vianey’s erroneous religious beliefs was 
corrected by the good spirits that appeared to him, because these errors in no 
way interfered with the task he had to perform. Only when he, as a result of 
his mistaken views on physical penance, which he regarded as particularly 
pleasing to God, undertook to rack his body with penances, did the spirit 
world intervene and teach him. Such intervention was imperative, since a 
weakening of his physical strength would necessarily have resulted in a 
corresponding loss of effectiveness of his efforts. A commanding voice, 
which he heard by clairaudience, reminded him of the real task that had been 
assigned to him. Speaking of this incident, Vianey says: “I do not know 
whether it was really a voice that I heard, or whether it was a dream; at any 
rate, it woke me up. This voice told me that it was more pleasing to God to 
save the soul of a single sinner than to offer all kinds of sacrifices. This 
happened at a time when I had resolved to do penance for my own 
sanctification.” 

Vianey, the Catholic priest of Ars, was canonized by his church. If it 
were within the power of man to canonize man at all, then the Protestant 
clergyman Blumhardt would be entitled to the same honor, for in point of 
character and effectiveness, and of the amazing gifts with which he was 
endowed from on high, he was in every way his Catholic fellowclergyman’s 
equal. 

The lives of these two men show that the good and the evil spirit 
powers are as actively involved with mankind today as they were at any time 
in the past, and that their workings are subject to the same laws. 

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Spiritism in the Light of Modern Science 

Prior to when I became acquainted with communication with the spirit 
world, I had had no knowledge of the possibility of such communication, 
having read neither books nor journals dealing with the subject. Similarly, 
throughout the time in which I was receiving from my guides in the Beyond 
the teachings recorded in this book, I had no contact with other spiritistic 
circles nor did I consult any spiritistic literature. As a clergyman, I devoted 
my full attention to the truths that were imparted to me week by week 
through the mediums and that, more than anything else, caused a 
fundamental change in my religious views. My hours of study were devoted 
to the Scriptures, as I was eager to learn whether the new truths that were 
demolishing the structure of my previously held beliefs agreed with the 
teachings of the Bible. The Holy Writ was my criterion. Moreover, the 
spirit world was constantly urging me to compare my newly acquired 
knowledge with what is in the Bible. At our religious meetings, the spirit 
that manifested itself regularly took up the Bible and explained its contents. 

However, after a certain time, when I had absorbed the new picture of 
the truth, and it had become my firm conviction, I was told to acquaint 
myself with present-day spiritistic phenomena. This would give me the 
opportunity of testing and interpreting these phenomena in the light of the 
laws imparted to me. Should I witness anything that I could not understand, 
I could obtain the desired explanation by asking for it at one of the séances I 
attended. 

From the outset I resolved to test only those phenomena of whose 
genuineness there could be no question. 

At about that time, early in 1928, I heard of a scientific journal 
published with the cooperation of eminent professors from almost all 
countries, and devoted to the discussion of occurrences that cannot be 
explained by any known natural laws. This periodical is entitled: Zeitschrift 
für Parapsychologie3 [Journal of Parapsychology]. “Parapsychology” is 
the science of things beyond the scope of the familiar laws governing the 
psyche. 

I used the 1926 and 1927 volumes of this journal, the earliest 
published, as the material for my comparative studies. The facts related 
therein are so thoroughly substantiated as to leave no room for doubt 

3 Zeitschrift für Parapsychologie, Oswald Mutze Publishers, Leipzig. [Text in square brackets is added as 
an explanation or is a correction based on the cited source.] 

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regarding their authenticity, and they embrace all phenomena observed in 
the realm of spirit communication. To be sure, the periodical confines itself 
to reporting the facts. Opinions differ widely on how these facts are to be 
explained. Modern science refuses to recognize the existence of a spirit 
world responsible for these phenomena, and it is only very occasionally and 
with the greatest reluctance that a scholar will mention the possibility of 
intervention on the part of spirit beings. Instead, explanations are concocted 
that must strike any normal person as absurd. 

As the “mediums” are the sources of power used by the spirit world 
for the production of the various phenomena, I shall, on the following pages, 
group the occurrences observed at the present day around mediums 
discussed in the publication in question. I take the facts from this journal 
and I append their correct interpretation at the end of each section. 

The medium Kluski in Warsaw. (Zeitschrift für Parapsychologie, 1926, pp. 
5-22) F. W. Pawlowski, professor of anatomy at the University of 
Michigan, U.S.A., gives an exhaustive account of his observations of the 
medium Kluski in Warsaw, writing: 

“The phenomena I witnessed with Kluski were most extraordinary and 
surpassed everything I had previously read and heard of such matters. 

“The usual preliminaries that preceded a séance with the medium 
Kluski consisted of a minute examination of the room in which the 
experiment was to be held, and of all the articles contained therein. 
Windows and doors were locked and sealed, and strips of waxed paper 
bearing the participants’ secret marks and signatures were pasted over them. 
If it was desired and when no ladies were present, the medium sat there 
completely naked. 

“As soon as all the participants had taken their seats at the table and 
formed a chain, the medium immediately went into a deep trance. The 
phenomena usually made themselves evident at once. The chain was formed 
by hooking the little finger of each hand into those of one’s neighbors. This 
allowed the observers to move the rest of their hand freely, as for writing, or 
for feeling or touching objects, without breaking contact. 

“The séances were held either in complete darkness or by the light of 
a red lamp. In either case, luminous plates lay ready on the table. The plates 
are about one square foot in size and are made of light wood, with handles 
something like those of hand mirrors. They are painted on one face with a 
luminous substance. [Before the séance they are exposed to magnesia (sic!) 
light.] 

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“It is often unnecessary for the participants to turn off the white light 
in the room, for as soon as the medium begins to fall into a trance, the white 
light goes out of its own accord and the red light is turned on. Habitual 
séance attendees relate that the lights’ fading and coming on proceeds slowly 
and by stages. [I did not see this myself.] 

“From personal experience and from firsthand testimony given by 
perfectly trustworthy observers, I can state it as a fact that the medium 
Kluski produces the following phenomena: 

a. “Rappings or knocks that are very typical and at the same time quite 
unusual. I heard them often and noted their peculiarity at once, without 
having my attention called to it by anyone else. I could distinctly hear, or 
rather feel, that they were not produced on the surface of the table or of the 
wall, but within them. I mention this particularly, because I made several 
attempts to imitate the rappings produced by Kluski, but failed entirely to 
reproduce the sound of the rappings heard at Kluski’s séances. 
b. “Levitations (floating of the human body in the air without support). 
I did not witness these personally, but heard that they often occur at Kluski’s 
séances. Not only was the table knocked over and lifted, but the medium 
himself as well as one or more of the participants were raised several feet 
above the floor. 
c. “Kluski’s specialty is the production of partial, or, more often, of 
completely formed apparitions or phantoms. The partial materializations 
are usually heads. These materializations appear almost instantly either 
above or behind the medium, but even more often behind or between the 
séance participants, who are seated at some distance from him. After a few 
sharp, clearly audible raps on the table or the walls, bright stars or sparks 
appear, rising above the table and floating upward toward the ceiling….. 
These sparks, which have a bluish light, vary in size from that of a pea to 
that of a hazelnut, and often as many as a dozen appear. They all move 
simultaneously and at considerable speed [3-4 feet per second] above the 
seats of the séance participants, flying in all directions and forming groups 
or by twos. Some vanish, while others descend in pairs close to the 
participants. Whenever they came within about 16 inches of me, I could see 
to my great surprise that they were pairs of human eyes that were looking at 
me. Within a few [seconds] a perfectly formed human head developed from 
such a pair of eyes; it was clearly visible by the light of a materialized hand 
with a luminous palm. The hand was raised above the head in order to 
illuminate it from all sides and to show it to the observers. All the while the 
eyes rested steadily upon the séance participants, while the face assumed a 
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friendly, smiling expression. I saw a number of such heads, occasionally 
two at a time, flying like balloons from one participant to another and, when 
they were asked: ‘Please come over to me’, taking the shortest route to the 
person making the request, often directly across the table and as swiftly as 
shooting stars. 

d. “Phantoms, which were invisible, whose footsteps, however, were 
heard on the creaking floorboards, came and touched my face and hands 
and my whole body with their soft, living hands and fingers. The sensation 
of the touch of a living human hand was unmistakable. These invisible 
phantoms will, if requested to, fetch objects from all over the room in which 
the séance is being held, and, in spite of the darkness, never grasp the wrong 
object, never collide with anything and never touch a participant, not even 
when moving a heavy object, like a bronze bust weighing 30 pounds, or 
when setting down an iron kettle filled with melted paraffin weighing 12 
kilograms. 
e. “Apparitions visible by red light. These phantoms generally picked 
up a luminous plate and turned the dark side to the participants, illuminating 
themselves and going from one person to another, to give each one the 
opportunity of observing them close by. The light radiated by the plate was 
so strong that the pores and roughness of the skin of the phantom faces and 
hands could be distinguished. On the nose of one old man I could even see 
the sinuous tracing of the tiny veins. I could also distinguish the texture of 
the cloth in which the phantom was clothed. These apparitions came so 
close to me that I could hear them breathe and feel their breath against my 
face. 
“But the most impressive and convincing feature of these apparitions 
when they came toward us were the eyes and faces, and their lively 
expressions. When questions were addressed to the apparitions, their facial 
expressions were always perfectly suited to the answer, and their lips formed 
an amiable smile. 

f. “The phantoms of animals we saw were chiefly squirrels, dogs and 
cats. On one occasion a lion appeared and on another, a large bird, either a 
falcon or a buzzard. I myself saw the first two mentioned species, which 
behaved quite naturally, the squirrel hopping about the table, the dog 
running around it, wagging its tail, jumping into the laps of the participants 
and licking their faces. In short, he acted in every respect as any trained dog 
would. The lion’s behavior, I was told, was more threatening; it lashed its 
tail, striking the furniture. The startled séance participants were unable to 
control this animal and put an end to the séance by awakening the medium. 
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The buzzard flew about, beating against the walls and ceiling with its wings, 
and when it finally perched on the medium’s shoulder, a flash photograph 
was taken of it by a camera that had been placed in front of the medium. 

“Among this class of phantoms is also the strange specter of a creature 
called “pithecanthropus” by the members of the group. This apparition is 
frequently in evidence at Kluski’s séances. Since it appears only in 
complete darkness, a closer examination of it is difficult. It has the 
appearance of a hairy man or of a large ape, its face being covered with 
hair, its forehead fairly high, and its arms long and powerful; its behavior 
toward the séance participants is rough and boisterous. It tries to stroke their 
hands or faces, and in so doing generally breaks up the séance, or the 
spectators are compelled to do so, as they are unable to control it. I saw, or 
rather felt it only once, when it brushed against me, and I noticed a peculiar 
odor which I could not define at that moment, but which other participants 
who were more familiar than I with the phantom described as that of a wet 
dog. On the occasion mentioned it passed behind me, going to the lady 
beside me, who was holding the medium’s hand. It broke the chain and put 
an end to the séance by grasping the lady’s hand and rubbing it against its 
face. This startled her so, that she screamed loudly. 

g. “Many [of the] apparitions have luminous hands, that is to say, the 
palms of their hands shine in the dark. The light given off is white, slightly 
tinged with green, and it is so strong that whenever the phantoms hold or 
pass their hands above their heads, faces or figures, every detail is shown as 
plainly as when luminous plates are used. They thus illuminate themselves 
in order to give the participants an opportunity to observe them closely. 
However, they also turn their luminous hands or rather palms toward the 
participants, so that the latter are illuminated and, apparently, observed by 
the phantoms in turn. On one such occasion I could see distinctly that the 
light was not altogether steady, but was constantly vibrating, showing 
different intensities, although the light thrown off by the palm as a whole 
remained the same throughout. I could also see brighter sparks or rays 
fluctuating in zigzag or on different courses from the base of the hand to the 
fingertips. At the same time the luminous palms diffused a powerful smell 
of ozone. 
h. “One of the rarest, but perhaps one of the highest types, is the 
phantom of an old man that is completely self-illuminating. I have seen it 
only twice. The apparition resembles a pillar of light and is, as I was told, 
often seen in the Kluski Circle. The light emanating from it is so intense 
that not only all the séance participants, but all objects, near and distant, in 
the room, are illuminated by it. When I saw the apparition the palms of its 
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hands and the region around its heart were more luminous than the other 
parts of its body. The phantom arose in the middle of the room, at some 
distance from us. The table around which we were seated stood in one 
corner of the room, with the medium sitting directly in that corner. The old 
man wore a high, conical headdress and was clothed in a long robe that hung 
down in deep folds. He approached us with majestic strides, his robe 
swaying as he walked. With his hands he made motions in the shape of 
triangles. At the same time he spoke in a deep, solemn voice. He stopped 
behind me for about 10 seconds, waving his luminous hands above us and 
speaking continually. Then he withdrew to the far end of the room and 
vanished. His coming was accompanied by a wave of ozone-rich air, which 
filled the room even after the séance had ended. The phantom is that of a 
very old man with a [long] gray beard. His language was rather guttural, 
and incomprehensible to anyone present, although between us we had a 
command of about 12 different languages. To date no one has succeeded in 
identifying this language or in discovering who the phantom is. Among the 
members of the circle he is known as the Assyrian priest, a designation that 
fits his external appearance perfectly. 

i. “Paraffin molds were made by the phantoms. As soon as they 
noticed the kettle filled with melted paraffin on the table, they would 
approach it with evident pleasure and, on request, would make shapes in 
very specific and complicated positions out of the paraffin. They dipped 
their hands into the paraffin and allowed the glove-like molds thus formed to 
drop upon the table. Whenever the phantom hand is luminous, it can be seen 
as it splashes about in the paraffin like a goldfish in a bowl. The glove-
shaped molds were treated rather carelessly by the phantoms. On one 
occasion a pair of them fell from the table into my lap and from there to the 
floor. I called the attention of the others to this, asking them not to move 
their feet, lest the molds be damaged. One participant asked the phantom to 
pick up the molds and place them on the table, which was immediately done. 
In the process my ankle was firmly seized and my leg pushed aside to make 
room under the table where there were 14 legs. 
“The phantom required from 30-45 seconds to make a mold, whereas 
when I tried to do this myself, it took several minutes for the paraffin to cool 
sufficiently to be removed. Even then I found it impossible to strip the glove 
from my hand without breaking it; in fact, I was unable to accomplish this 
with a single finger that I had dipped into the paraffin as far as the second 
joint.” 

“When I removed the paraffin from [a] plaster cast by dipping it into 
hot water, I noticed a number of hairs floating in the water. They were 

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common hairs, of the kind that grow on the back of the hand and on the third 
finger-joint. Since I was quite sure that I had used perfectly clean water and 
a white porcelain bowl in conducting my test, I was greatly astonished at this 
discovery. I therefore examined the previously made casts and noticed, 
through the [relatively] thin layer of paraffin, several bits of hair or down 
embedded in the paraffin on one of them. 

“In this connection I experienced one especially noteworthy case. In 
one cast the hand is doubled into a fist, the tip of the thumb projecting 
between the index and the middle fingers. In this particular experiment the 
phantom had been asked to do something complicated, peculiar and hard to 
imitate, but was left at liberty to do whatever it liked. It seemed to reflect for 
a while as though trying to think of something especially appropriate. Then 
it dipped its outstretched hand into the paraffin, and only then made a fist. 
Before I filled this mold with plaster, I could see on the inside several 
irregularly shaped ribs of paraffin running through the hollow in the interior 
of the glove and supporting certain points. They corresponded to the curved 
recesses between the fingers. 

j. “I saw only a few apports [objects produced at spiritist séances], 
and they were all small. I was told, however, that fairly heavy objects had 
been brought from distant rooms into that in which the séances are held. 
The most remarkable phenomenon of this sort was the disappearance of 
Kluski himself from the séance room, which had been locked and sealed. To 
their great amazement, the séance participants found him in a fairly remote 
room of the apartment, sleeping quietly [on a sofa].” 
k. “I observed a considerable drop in temperature in the séance room. 
I, as well as several other observers, felt evident chills toward the end of the 
one, one-and-a-half or two-hour séances. The thermometers provided in the 
room showed a drop in temperature toward the end of the séances of from 
six to eight degrees Centigrade (10 to 15 degrees Fahrenheit). This is 
contrary to usual experience, since the temperature of a room, and especially 
of a tightly closed room, in which seven persons remain for a considerable 
time [1-2 hours], generally rises, the more so as the room in question was 
only of moderate size [12x20 feet]. 
l. “As the phantoms made their appearance I saw something 
resembling luminous smoke or fog floating above the head of the medium 
like a small cloud. This cloud moved to one side and in a few seconds 
became a human head, or else it would spread out vertically and become a 
complete human figure, which immediately began to walk about. 
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“The most astonishing and interesting part of these phenomena, so to 
speak their most important feature as far as I was concerned, was the 
absolutely human behavior of the apparitions. They acted precisely like 
guests at a party. As they passed around the table they greeted the more 
familiar participants with a smile of recognition, whereas they studied any 
newcomers attentively. The inquisitive look in their eyes is hard to describe. 
I could see from their efforts to understand our expressions, our smiles, our 
questions and answers, as well as from their actions, that they were 
particularly anxious to convince us of the fact that they were real beings and 
not illusions or hallucinations. 

“These apparitions are also not always life size. Toward the end of a 
séance, when the medium has become rather exhausted, or if he felt 
indisposed already before the séance began, the phantoms do not appear full 
size, but are smaller by a third or a half. When I saw a phantom of this kind 
for the first time, I thought it was a child; on closer examination, I could tell 
by the wrinkled face that it was an old man or woman, though below normal 
size. 

“When such a shrinkage occurred, the leader of the circle would often 
say: ‘Let us help the medium.’ He would then beat time, while all the 
participants breathed deeply and evenly. The effect was remarkable, for the 
shrunken phantom figure would instantly begin to grow and in a few 
seconds regain its full size. 

“The phantoms that appear at séances with Kluski belong to different 
nationalities and generally speak their native language. Nevertheless they 
readily understand remarks addressed to them in any language. They seem 
to have the gift of reading the souls of others, for it is not necessary to utter a 
wish or a particular question. Merely thinking it is sufficient for it to be 
carried out. One need only to think that a phantom should do this or that, 
and it will be done or refused. In fact, phantoms occasionally refuse to do 
certain things, or they explain that they cannot do them, or cannot do them at 
this time, or they may promise to fulfill or try to fulfill the request on some 
future occasion. 

“Not all apparitions are able to speak. Many prefer to make 
themselves understood by rapping, a very tedious and time-consuming 
process, since one always has to begin counting at the beginning of the 
alphabet. 

“The voices are perfectly distinct and of normal strength, sounding 
like a loud whisper. 

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“The animated expression on the phantom faces while they are 
speaking is very convincing. In one instance I could plainly see the look of 
expectation in the face of the apparition of a Turk who bowed before me, 
saying: ‘Chokyash Lehistan.’ Seeing that I did not understand him, he 
repeated the words with a friendly smile. I still did not know what he was 
trying to say, but out of a feeling of admiration for his chivalrous nation I 
replied: ‘Vive la Turquie!’ (Long live Turkey!) His pleasure at my remark 
was evident. He smiled with radiant eyes, folded his arms, bowed and 
disappeared. I wrote his words down phonetically on my notepad and on the 
following day had them translated by someone who knew the language, who 
told me that they meant: ‘Long live Poland!’” 

Explanation of the facts. Prof. Pawlowski’s personal experiences with 
the medium Kluski confirm in every respect what I had been told of the laws 
of spirit communication, and especially what is set down in the section of 
this book relating to odic force. 

In all that takes place at the Kluski séances, the medium does not 
participate in any way as a thinking or acting personality. He is simply and 
solely the source of power from which the spirits that appear secure the od 
necessary for the manifestations. If the medium is unable to supply enough 
od, either because he is physically ill or because he is weakened from having 
already provided so much od, the phenomena take place either imperfectly 
or not at all. 

Prof. Pawlowski saw the od as luminous smoke or cloud, or as sparks 
and tiny flames. Within these he saw pairs of eyes, and later, entire faces, 
that grew into complete figures in proportion to the increase of odic force. 

It is the same thing that we find in the Bible in connection with the 
burning bush, the pillars of cloud and fire of the Israelites, the cloud above 
the Tabernacle, the cloud on Mount Tabor, and the small odic flames seen at 
Pentecost. All of these occur in the Bible in connection with communication 
with the spirit world, as has been described in detail in the preceding 
chapters. 

When the report quoted above mentions the growth of the small 
materialized spirits to normal size as soon as the participants at the séance 
began to breathe deeply and evenly, in measured time, this will, after what 
has been said, be understood at once. Not only the medium provides od to 
the spirit world, but also the others present (some more, some less), 
especially when they have been attending such séances regularly. They are, 
so to speak, assistant mediums to the chief medium. It is a fact, furthermore, 
that the liberation of od by the participants is greatly increased by deep and 

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even breathing; hence, the art of breathing plays so important a role in the 
mediumistic exhibitions given by fakirs. 

The temperature drop toward the end of the séances instead of a 
temperature rise as might be expected is also due to natural causes. As was 
stated in the chapter devoted to od, it is only in its condensed form that od is 
perceptible to the human senses and usable by the spirits for working on 
matter. It was further explained that the condensation of od is effected by 
means of cold power currents, according to the universally applicable law 
that cold condenses. Such cold currents must be applied in extra strength 
toward the end of a séance, because the warmth radiated by the persons 
present has an adverse effect on the condensation of the od. These cold 
currents cause a drop in temperature. 

Prof. Pawlowski is astonished at the human behavior of the 
materialized spirits, into whose eyes and faces he could look, whose figures 
he could feel, and whose breathing, heartbeats and voices he could hear. If, 
however, we bear in mind that these spirits are the same personalities they 
were as mortals, that as spirits they possess the same organs we do, with the 
sole difference being that theirs are spiritual whereas ours are corporeal, 
we can readily understand that the heart of a materialized spirit beats audibly 
and that we can hear the breathing of the materialized lungs of the spirit 
beings, which function precisely like ours. 

By the same token, the various individual limbs that appear are simply 
materializations of the respective spirit limbs.. The hands that were dipped 
into the paraffin until this cooled were the materialized hands of a spirit, and 
they had the same distinctive features that they had when that spirit lived in 
its earthly body. Hence, the thumbprint and fingerprints of a materialized 
spirit hand are exactly the same as those it had in human form. Furthermore, 
we find evident also all of the other peculiarities the spirit had when alive on 
earth when, as a spirit, it materializes using the condensed od of a medium. 
That is the reason why also the hairs on its hands and fingers can be seen, if 
the spirit, as a human being, had hairs there. Consequently it is quite natural 
that some of these hairs should have been found in the paraffin after it had 
cooled, for if a person whose hands are at all hairy dips them into hot 
paraffin, some of the hairs will fall out and remain in the paraffin. 

At this point it becomes necessary to insert a very important 
observation. The physical peculiarities that spirits had as human beings are 
retained by them in the Beyond only as long as they remain at the low 
spiritual level they occupied as mortals. If, however, they progress in the 
Beyond, their spirit forms become more beautiful and noble, and the defects 

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and blemishes of their human shapes disappear. Nevertheless, even spirits 
that have acquired a different and more beautiful form due to their 
advancement in the Beyond are accustomed, when materializing at spiritistic 
séances, to appear as they looked in their human form, which they recreate 
for this purpose. They do this only if they have friends or relatives present 
at the séance and desire to be recognized by them. It is their way of 
establishing their identity, by showing themselves as the individuals they 
were as human beings. 

The paraffin molds of which Prof. Pawlowski speaks could be made 
by the spirits only by dipping their materialized hands into the liquid 
paraffin and then partially or completely dematerializing or dissolving them 
after the paraffin had cooled. Partial dematerialization of the spirit hand, 
that is to say, a decrease in the thickness and a slight shortening of the 
fingers, was sufficient to withdraw the hand without injuring the molds. A 
hand-shaped mold could also be produced if, at the moment of immersion, 
the materialization had the consistency only of a dense mist.. The odic form 
of a spirit having this degree of condensation is even able to pass through 
solid matter. Therefore, a spirit hand of a mist-like consistency can be 
withdrawn from the paraffin mold and leave this behind even without being 
dematerialized. In this case the observer cannot perceive any change in the 
materialized spirit hand. 

A spirit, therefore, has three ways in which it can make and strip off 
these molds: a) it may materialize its hand solidly and dissolve it again 
completely afterwards, b) it may dissolve the solid materialization only 
partially, reducing its thickness and length to the extent required, or c) it 
may condense the od only to the consistency of a heavy fog, in which case it 
can without changing the hand both make the paraffin molds and take them 
off without damaging them. In this last case the spirit hand moves out 
through the cooled paraffin without encountering resistance, grasps the form 
from the outside and lays it on the table. 

When Prof. Pawlowski says that the spirits treated the molds rather 
carelessly and in one instance let them drop on the floor, while in other 
respects he commends their friendly and obliging manner, he shows that he 
is unfamiliar with a very important point. He seems not to know that the 
spirit cannot keep its hand materialized as long as it pleases. Such 
materialization depends entirely on the od at the spirit’s disposal and on the 
degree of condensation of that od. But, as we know, heat dissolves od. 
Consequently, the hot or very warm paraffin very quickly weakens the 
materialization of the immersed spirit hand, and the degree of condensation 
is often no longer sufficient, when the paraffin molds are removed, to allow 

215 




 

the spirit to lay the mold down carefully. The molds are dropped, not from 
carelessness on the part of the spirits, but from insufficient odic power and 
condensation. 

We can readily understand that not only the spirits of human beings 
but also the spirits of animals materialize, if we know that when an animal 
dies, its spirit leaves the physical body in the same manner as a human spirit. 
The only difference between the spirits of animals and those of humans is in 
the degree of development, not in the nature of the spirit itself. Animals are 
the incarnation of low spirits, while human beings embody spirits that have 
already made more progress upward. 

The fact that animal spirits were materialized at Kluski’s séances 
shows that the meetings of this circle were dominated by the low spirit 
world, even if now and then better spirits, like that of the “Assyrian priest”, 
made an appearance there. These are as a rule the medium’s guardian 
spirits, which endeavor to mitigate the influences of evil, as far as this lies 
within their power. They cannot, however, accomplish much in that 
direction unless the medium and the observers of their own accord seek 
connection with what is good and lofty only, and reject everything low and 
mean. The greatest harm from the connection with the low spirit world is to 
the medium himself, and not just spiritually but physically as well. In the 
teachings I received it was pointed out that the odic force taken from the 
medium by the evil ones is not restored. Hence, as Prof. Pawlowski says, 
the medium Kluski is completely exhausted after every séance, and often has 
to be put to bed before he recovers consciousness, which sometimes isn’t 
until several hours later. For this reason Kluski prefers to hold séances only 
every two weeks, as they are too strenuous for him. 

Evil, once it has gained admittance to such a gathering, through the 
shortcomings and the inner attitude of the medium and the other participants, 
and has found its activities appreciated and welcomed by them, will not 
budge from there. It does as it pleases, not what the participants want, and 
not infrequently perpetrates unmitigated mischief, at times creating 
frightening scenes that can be terminated only by closing the séance. The 
situation is well described by the words of the poet: “The spirits that I 
summoned up, I now can’t rid myself of.” [Johann Wolfgang von Goethe, 
The Sorcerer’s Apprentice] Worst of all, the medium’s health is undermined 
little by little. This is why a great many strong mediums fail completely 
after a time, since so much of their odic power is taken from them during 
their séances by the low and evil spirit world and is not replaced. Once a 
medium’s odic power is gone, the phenomena cease. Such mediums are 
then exposed to a new danger, to which many of them fall victim. 

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Accustomed as they are to being highly regarded as important mediums, 
they do not have the humility and love of truth to openly admit the loss of 
their mediumistic powers, and so they try to conceal this loss by resorting to 
trickery and deceit until they are exposed. Exposures of this kind are then 
seized upon by the ignorant to brand the whole issue of spirit 
communication as a fraud and a swindle. On this score a heavy 
responsibility rests on all those who, when attending spiritistic meetings, do 
not see to it that from the outset everything is done in the name of God, and 
that all evil is barred. If a séance is regarded and conducted as a meeting for 
Divine worship, those who attend it have nothing to fear from demonic 
influences. The forces of good are in control and only that which is in 
accordance with God’s will is admitted. One cannot, therefore, be too 
emphatic in warning against spiritistic séances that are held merely out of 
sensationalism or scientific curiosity and not in an endeavor to come closer 
to God through communication with the good spirit world. 

Prof. Pawlowski’s observation that the odor emitted by the higher 
spirits was pleasant and sweet, while he perceived an offensive smell like 
that of a wet dog during the materialization of the great ape, fully confirms 
what is said earlier in this book regarding the smell of od. 

Prof. Pawlowski’s account concludes with the following remarks: “It 
is impossible for anyone to deny or to reject these phenomena, or to explain 
them by ascribing them to sleight-of-hand performances. I fully 
acknowledge that it is difficult for most people to believe them, that it is 
hard to conceive of the possibility that, in the space of a few minutes, living 
human beings appear, whose bones can be felt through their flesh, whose 
heartbeats can be heard and felt.... I admit that all these things are beyond 
our comprehension. We have been spoiled by the marvels of modern 
science. We can [no longer] believe in natural things, presented to us in all 
their beauty; we can no longer believe in the secret of universal life, in the 
Divine secret that is so carefully guarded from us. To admit the possibility 
of these things would revolutionize our entire perspective of life and death 
as well as that of philosophy and the sciences.”4 

“Scientific authorities will acknowledge the great mass of 
experimental material already available and will lend their hand to the 
establishment of the truth, regardless of those moralists who see in the 
acknowledgement of psychic phenomena a menace to morality and religion. 
Intellectual cowardice is more or less excusable in moralists, whose narrow 

4 The translation of this passage has been corrected to accord with the original Pawlowski article in the 
Zeitschrift für Parapsychologie. Greber’s German text contains a citation error here. 

217 




 

outlook concerns itself more with short-lived things, which are fleeting for 
the people at large. 

“No scholar, no seeker after the truth can afford to take such a view. 
In the end, truth will conquer and rule all things; one need, however, neither 
fear nor belittle it.” 

Carlos Mirabelli, the Brazilian medium. (Zeitschrift für Parapsychologie, 
1927, pp. 449-462) In 1927 there appeared in Santos, Brazil, a book 
entitled: O Medium Mirabelli, containing a 74-page account of the 
phenomena observed with a medium of that name. These phenomena all 
occurred by daylight or at least by bright artificial light, at times in the 
presence of as many as 60 witnesses from the leading scientific and social 
circles of Brazil. 

Inasmuch as the reports include the most incredible phenomena as yet 
experienced in this field, the editors of the Zeitschrift für Parapsychologie 
inquired of the Brazilian consul in Munich whether the persons cited in the 
book O Medium Mirabelli as bearing witness to the truth of these 
phenomena were known to him by standing and reputation. The consul 
replied with an emphatic yes, adding that he was personally acquainted with 
14 of the witnesses named in the book, among them the current president of 
the Republic, who had acted as the chairman of a board of arbitration 
concerning Mirabelli. The consul furthermore named the Secretary of State, 
Reynaldo Porchat, Senator Muniz Sodre, and Olegario de Moura, professor 
of medicine at the University of São Paulo, and declared that if only these 
four men, who were not only great scholars but persons of proven character, 
speak out for anything, it was not for him to doubt the correctness of their 
perceptions. 

Mirabelli was observed by 557 witnesses (452 Brazilians and 105 
foreigners). They included 2 university professors, 72 physicians, 18 
druggists, 12 engineers, 36 lawyers, 8 translators, 3 farmers, 22 dentists, 5 
chemists, 20 writers, 89 statesmen, 25 military officers, 52 stock marketers, 
128 merchants, 9 manufacturers, 18 journalists and 32 people with other 
occupations. In addition, many members of religious orders attended the 
séances. 

Mirabelli is a universal medium, his odic power being sufficient for all 
types of spirit-communication phenomena. 

He is a speaking medium. While in a state of trance, he speaks, 
besides his mother tongue and several of the local dialects: German, French, 
Dutch, English, four Italian dialects, Czech, Arabic, Japanese, Russian, 

218 




 

Spanish, Turkish, Hebrew, Albanian, several African dialects, Latin, 
Chinese, modern Greek, Polish, Syrio-Egyptian dialects, and ancient Greek. 
In his normal state he knows only his native language. While in a trance he 
holds lectures on subjects about which he as a human being knows nothing. 
These lectures deal with the fields of medicine, jurisprudence, sociology, 
political economy, politics, theology, psychology, history, the natural 
sciences, astronomy, philosophy, logic, music, spiritism and occultism, and 
literature. 

According to the medium’s own statement, nothing that he utters 
while in trance comes from him, but from spirits that speak through him and 
whose names he willingly gives. He calls them his spirit guides. 

Mirabelli is also a writing medium. To date he has written in 28 
different languages while in trance, setting down his words at a speed no 
writer in a normal state can equal. Thus in 15 minutes he wrote 5 pages in 
Polish on: “The Resurrection of Poland”; in 20 minutes he wrote 9 pages in 
Czech on: “The Independence of Czechoslovakia”; in 12 minutes, 4 pages in 
Hebrew on: “Slander”; in 20 minutes, a German composition on: “Greater 
Germany, Its Downfall and Resurrection”; in 40 minutes, 25 pages in 
Persian on: “The Instability of Great Empires”; in 15 minutes, 4 pages in 
Latin on: “Great Translations”; in 12 minutes, 5 pages in Japanese on: “The 
Russo-Japanese War; in 22 minutes, 15 pages in Syrian on: “Allah and his 
prophets”; in 15 minutes, 8 pages in Chinese on: “Buddhistic Apology”; in 
15 minutes, 8 pages in Syrio-Egyptian on: “The Fundamentals of 
Legislation”; in 32 minutes, 3 pages of hieroglyphics that have not yet been 
deciphered, and so on. 

Mirabelli’s mediumistic writing was done under the supervision of 
scholars who took the following measures to guard against fraud: the 
medium was led by two investigators into the séance room, where his 
clothing and body were carefully searched. Paper and pencil were laid on a 
small table that had neither drawers nor compartments. Mirabelli, who is 
always in a state of great agitation before such séances, sits on a chair in 
bright light. His examiners and the other participants form a circle around 
him and follow all his motions closely. The presiding member then calls for 
silence until the spirit guide of the medium announces its presence. 

The medium, now in a state of great ecstasy, calls loudly for Divine 
aid, and, in trance, begins to sing a hymn. His hand seizes a pencil, hurls it 
away repeatedly, grasps it again, and falls to writing feverishly. The pencil 
glides over the paper at lightning speed without stopping. While writing, 
Mirabelli turns his eyes upward and sighs, without any reduction of the 

219 




 

speed at which his pencil travels. Then, with a radiant look, he gazes 
straight upward, where he claims to see his guiding spirit, which guides his 
hand while he writes, and with which he converses affectionately. A 
secretary standing beside the medium takes up the sheets of paper as they are 
written, and keeps them in proper order. 

It sometimes happens that the medium’s state passes from ecstasy to 
apathy, and then undergoes yet another change: Mirabelli seems quite 
beside himself, laughing, weeping, singing, calling out names, answering 
questions, turning and twisting about like a tightrope walker, spitting right 
and left without regard for anyone, assuming indecent postures, trying to run 
his head against a wall, or to drink chemicals, frothing at the mouth and 
striking out in all directions. In the end he grows calm, and the séance can 
be concluded. 

The manifestations just described should be explained before we 
proceed. The agitation of the medium before a séance is caused by the great 
number of spirits, good and evil, that crowd around him and force 
themselves upon him in order that they may guide his hand, knowing that he 
is about to write. A battle ensues between the good and the evil spirits, as 
evidenced by his seizing, throwing away and again picking up the pencil. If 
the evil forces get the upper hand temporarily, they use the medium’s body 
to commit the improprieties of speech and behavior mentioned above. The 
power of evil is bent on accomplishing the physical and moral ruin of 
mediums serving the good cause. Mirabelli endeavors to attract only the 
good spirit world and to serve as its instrument, as proven by his prayers for 
Divine assistance, but the fact that he also lends himself to séances held only 
to satisfy the scientific interests of the participants, and in many cases 
merely their sensationalism, is an error on his part that gives the evil spirit 
beings a great hold on him. Were he to confine his activities to religious 
gatherings exclusively, thus devoting his mediumistic talents only to the 
cause of good, the forces of evil would have no power over him and the low 
and vulgar exhibitions he makes of himself would never occur. Moreover, 
his mediumistic power would be maintained, while it is to be feared that it 
will dwindle little by little if he continues to lend himself as a medium for 
worldly purposes. The weakening of his odic power by the evil spirits will 
assume such proportions in the long run that he will fail utterly as a medium, 
and also lose his physical health entirely and possibly be driven to 
something even worse.5 

5 This fear has unfortunately been proven justified. Mirabelli has today completely lost his mediumistic 
powers. (Note to 2nd edition.) 

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The strength that the evil spirit forces occasionally develop in order to 
hinder the efforts of the good spirits is illustrated by events recorded in the 
Bible. When the Archangel Gabriel had been sent to reveal the future to 
Daniel, the evil spirit that ruled over the idolatrous kingdom of Persia tried 
to prevent him from doing so and fought with him for 21 days, until the 
Archangel Michael came to Gabriel’s aid and delivered him from the attacks 
of the forces of evil. (Daniel 10: 13) 

Mirabelli is a physical medium. At the Assis Pharmacy, Rua 15 de 
Novembro No. 9, in São Paulo, the panes of glass suddenly flew out of the 
showcases while the medium was present. A skull with movable parts came 
out of the laboratory, remained suspended in the air, opened and shut its jaw, 
threw various articles about, flew back and forth, and finally fell to the floor 
without breaking. 

At a gathering held on a national holiday and attended by the medium 
and many other persons, they, as well as [people who did not attend the 
gathering] but who lived nearby, heard the roll of drums and the blare of 
trumpets, playing a march. At the same time, glasses and bottles standing in 
the assembly hall were clinked without being touched by human hands, and 
gave out sounds that were perfectly harmonious, rendering a military march 
with wonderful musical skill. 

Mirabelli played billiards without touching his cue, which made the 
strokes of its own accord. A skull moved its jaw, and a hat that had been 
placed upon it was raised as though in salutation. 

All of these facts were confirmed by unimpeachable witnesses, the 
original document stressing the point that all references to doubtful 
phenomena were excluded from the start. 

At a well attended séance in São Vicente the following happened in 
the presence of the guests of honor, Dr. Mario Alvin and Dr. Annibal de 
Meneses: Mirabelli was seated in a chair, closely scrutinized by all present. 
Suddenly the chair, with the medium, moved from its place, without being 
impelled in any way by the medium’s legs, as was definitely established. 
Mirabelli turned his eyes heavenward, spread his arms, and sat as though 
enraptured. After a few minutes of silent prayer, the chair again moved with 
a sudden start and rose several centimeters from the floor. All the while 
closest attention was concentrated upon the medium’s feet, arms and sides. 
The chair continued to rise with the medium, floated to and fro, and finally 
reached an elevation of two meters above the floor. Those present 
immediately reexamined the séance room. The levitation lasted for a 
counted 120 seconds, the investigators following the chair as it floated 

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unsupported in the air. It moved in one direction and finally descended 
slowly back to the floor, landing at a distance of 2.30 meters from its 
original position. All the while the medium was in trance and spoke with 
different spirit beings. Upon awakening, Mirabelli could recall nothing of 
what had happened. 

As has already been explained in the chapter on “Mediums”, physical 
phenomena are usually the work of low, although not necessarily evil, 
spirits. Generally speaking, good spirits do not lend themselves to 
experiments like those of Mirabelli’s physical phenomena described in the 
preceding section. They may occasionally participate in such performances 
if a Divinely willed purpose is involved, as, for instance, that of providing 
evidence of the existence of spirits from the Beyond to a person seeking 
God. 

Mirabelli as an apport medium. From the residence of Pinto de 
Queiro in São Paulo a revolver that had been locked in a trunk was apported 
into the residence of a Mr. Watson, after the announcement had been made 
that this would be done. Furthermore, a picture was apported in broad 
daylight from Mr. Watson’s residence over a distance of several kilometers 
into the office of an insurance company, where it fell to the floor with a 
crash, causing immense excitement. 

On another occasion, Mirabelli was at the da Luz railroad station with 
several companions, on his way to taking a ship to Santos, when he suddenly 
vanished. About 15 minutes later a telephone message came from São 
Vicente, a city 90 kilometers away from da Luz, stating that the medium was 
present in São Vicente exactly two minutes after he had disappeared in São 
Paulo. 

On the occasion of a session of the investigating committee held in 
honor of Dr. Enrico de Goes and attended by many scholars, Mirabelli 
vanished from the séance room without untying his bonds and without 
disturbing the seal on any of the doors or windows. He was found lying on a 
sofa in an adjoining room, still in trance and singing a hymn. 

These so-called “apports” fall within the domain of dematerialization 
and rematerialization of matter. Matter is disintegrated and converted into 
od at one place, transported through walls and closed doors in that state, and 
recondensed into solid matter elsewhere. Several instances of the same 
process are recorded in the Bible: the prophet Habakuk, who was brought 
from a great distance to Daniel in the lions’ den; the disciple Philippus, who 
suddenly disappeared from one place and instantly reappeared in a far-off 
city; the freeing of Peter from behind locked prison doors – all of these 

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things happened according to the same laws of dissolution and 
recondensation of matter as in the case of the medium Mirabelli. 

Mirabelli as a materialization medium. The materializations 
produced by Mirabelli are the most powerful exhibitions of spirits taking on 
bodily form witnessed in modern times. 

What follows happened at a séance held in the laboratory of the 
investigating committee in Santos, over which Estanislao de Camargo, 
Alberto Riveira and J. F. Schmid presided. This séance, which took place at 
nine o’clock in the morning, was attended by many people of note. The hall 
in which the experiment was conducted was situated on the ground floor and 
was 10 by 11 meters in size. The windows opening on the street were 
locked with iron bolts; the floor was composed of narrow wooden boards, 
which had been examined one by one to make sure that they had not been set 
up for trickery. Everything was found to be in order, and it was definitely 
established that the only way of forcing an entry into the room would be to 
break through its thick walls or the doors framed in stone. 

Mirabelli, seated in a chair, turned pale, indicating the beginning of a 
deep trance. His eyes bulged and he twisted about as though someone were 
trying to strangle him, while beads of sweat stood out all over his body. 
Suddenly three sharp raps sounded on a table that stood in the hall, and a 
child’s voice called out: “Papa!” 

Dr. Ganymed de Souza, one of those present, declared with great 
emotion that he recognized the voice of his little daughter, who had died of 
influenza in the capital city. Everyone sat in tense expectation, and presently 
the figure of a girl appeared beside the medium. Hardly able to speak, her 
father stepped out of the circle, called her by name, went up to her and 
folded her in his arms. Amid sobs he assured the others again and again that 
it was his daughter he was holding, and that the dress the apparition was 
wearing was the dress in which she had been buried. 

All the while, Mirabelli lay as though in death agony, cowered in his 
chair, his complexion waxen, his muscles completely lax, his breathing weak 
and wheezy, and his pulse barely perceptible. 

Colonel Octavio Viana now rose to convince himself of the reality of 
the apparition.. He also took the child in his arms, felt her pulse, looked into 
her deep, unfathomable eyes, and asked her several questions, which she 
answered rationally, although in a sad, monotonic voice. Viana also 
confirmed that the apparition was real. Dr. de Souza then mentioned several 
childhood incidents in his daughter’s life to the apparition, receiving replies 
that showed that his remarks were understood. The apparition was 

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photographed; a copy of the picture was included in the investigating 
committee’s report. 

After the picture had been taken, the child began to float about the 
room, rising into the air and tumbling about like a fish in its native element. 
The spectators had risen to their feet and followed the apparition, which 
remained within an arm’s reach. The medium meanwhile imitated the 
child’s motions with his forearms. She floated about in the air a few seconds 
longer, and then disappeared all of a sudden. She had shown herself for 36 
minutes by daylight and under unimpeachable conditions to a gathering of 
educated men, who testify that they saw before them a perfectly formed 
human being. 

Dr. Ganymed de Souza lost his daughter for the second time, so 
deeply was he moved by what he had seen. The minutes recording this 
occurrence were signed by 10 Ph.D.s who had been present, to certify the 
truth of its contents. 

The medium continued to tremble and show signs of great exhaustion 
for some time after he had overcome the intense nervous strain caused by the 
phenomenon described above. Even before he had regained his strength, 
hefty blows were heard in a cupboard in which a skull used as a specimen 
for study was kept. The skull was being angrily hurled about inside by an 
unseen force as though trying to break out of its place of confinement. One 
of the participants was hastening to the cupboard, intending to open it, when 
suddenly its doors swung apart of their own accord, and out shot the skull, 
rising into the air and chattering its teeth hideously. Dr. Ganymed de Souza 
was wondering to himself why the rest of the skeleton did not appear, when, 
as though in answer to his unspoken thought, the vertebrae of the neck began 
to form, followed in order by the bones of the chest and arms, the entire 
spinal column, the pelvic arch, the legs, and finally the feet, complete to the 
last bone. At this the medium, held by both arms, erupts a mass of frothy 
saliva and, still seated in the chair, beats angrily at himself. All of his 
arteries seem bottled up and throb violently, while his body diffuses a 
sickening, offensive corpse-like odor that so pollutes the room that not even 
fresh air succeeds in driving out the smell. 

The skeleton now gets up on its feet and starts to walk about the room 
with long, unsteady strides, occasionally seeming in danger of falling, but 
always managing to regain its balance. To assure himself that it is real, Dr. 
Ganymed de Souza touches the apparition and taps its hard, greasy bones. 
As he does so, he feels a shock rack his nerves, and returns to his seat. 
Meanwhile, the medium squirms about in his chair and can be held only 

224 




 

with difficulty. The skeleton continues its weird stroll. Other participants, 
encouraged by Dr. Ganymed de Souza’s example, overcome their horror and 
get up one after the other to touch this dismal personification of death and 
nothingness. All of them are shaken by the occurrence. The corpse-like 
smell lingers on. While the minutes are counted, the skeleton begins to 
disintegrate slowly, beginning at its feet, until only the skull remains floating 
in the air, its jaw no longer chattering, until it falls to the table and stays 
there. 

All this occurred at 9:45 a.m., in bright sunlight, under controlled 
conditions almost as though the police had stood guard, in the presence of 
many educated persons, and lasted for 22 counted minutes. 

While the spectators were still discussing the events related above, the 
medium again fell into a state of agitation and declared that he could see 
present in the room the figure of Bishop Jose de Camargo Barros, who had 
lost his life in the shipwreck of the “Syrio”.. All conversation quickly 
ceased, and Mirabelli was again put under the prescribed supervision, 
conducted this time by Messrs. Ataliba de [O.] Aranha and Odassio 
Sampaio. The scent of roses filled the room as the medium passed into a 
trance. 

Suddenly there appeared within the circle a fine mist, on which all 
eyes were immediately fixed. The mist parted and became denser, gleaming 
like a golden cloud, out of which, as the minutes were counted, there 
gradually emerged a smiling apparition wearing the episcopal biretta and 
clad in the full insignia of office. Rising from the chair, it announced, in a 
loud voice audible to everyone, its name: “Dr. Jose de Camargo Barros”.. 
Those present made sure that they were not being deluded. Dr. Ganymed de 
Souza got up, fearlessly approached the apparition, and stopped directly in 
front of it. The apparition said nothing, but smiled at the investigator, who 
now went even closer, touching and examining it minutely by tapping its 
body and teeth and rubbing his finger over the gums to determine the 
presence of saliva. He listened to the heartbeat and to the breathing, applied 
his ear to the bishop’s abdomen to assure himself that the bowels were 
functioning, examined fingernails and eyeballs, paying extra attention also to 
the capillaries, and resumed his seat. There was no question in his mind that 
the figure before him was that of a man. 

The other witnesses followed Dr. Ganymed de Souza’s example, and 
the mysterious guest was equally obliging to all. Everyone was certain that 
no frivolous hoax was being played on them, but that it was in fact a human 
being with the organs of a normal human body that stood before them. The 

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bishop conversed with those present in pure, refined Portuguese. Finally he 
said: “Now watch me closely as I disappear.” With this he went back to the 
chair of the medium, who was still in a deep trance, while the spectators 
intently observed every motion, so as not to miss the most interesting part of 
the phenomenon, namely the dematerialization. 

On reaching the medium, whose trance continued unbroken, the 
bishop bent over Mirabelli, laid his hands on him and regarded him silently 
for a while, as those present gathered in a circle around the two of them. 
The bishop’s materialized body contracted spasmodically several times and 
then began to disappear, shrinking bit by bit. The medium, bathed in cold 
sweat, was breathing with a loud rattle. The vision then shrank to a height of 
about 30 centimeters and vanished with indescribable suddenness. Again a 
strong, sweet scent of roses filled the room, and Mirabelli slowly regained 
consciousness. The subsequent examination failed to yield any natural 
explanation of the occurrence. 

At Santos, the headquarters of the Academy, a séance was held at 3:30 
in the afternoon, the results of which are attested to by 60 signatures. 

First, an apparition of a woman appeared, who engaged in 
conversation with those present and then vanished. A few minutes later a 
bell rose into the air and began to ring in silvery tones. Mirabelli awoke 
from his trance and claimed to see an awe-inspiring figure clad in white 
linen and surrounded by a shining aura standing beside the table. 
Meanwhile, the bell in the air rang incessantly. Several spectators who had 
been sitting at some distance now rose and approached the circle that had 
been formed by the investigating committee. Presently a sound was heard 
like that of a person’s heels brought down firmly on the floor, whereupon 
Colonel Soares and Dr. Octavio Moreira Cavalcanti announced the presence 
of the deceased Dr. Bezerra de Menezes, well remembered by all as an 
eminent hospital physician. The apparition turned to the spectators, spoke 
about himself and assured them of its presence. His language and his 
resolute manner made a deep impression on everyone. His voice was carried 
throughout the room by the megaphone, and several photographs of the 
vision were obtained. 

Drs. Assumpcion and Mendonca now approached the shrouded figure 
and subjected it to an examination that lasted for 15 minutes and furnished 
evidence that they had before them an anatomically normal human being, 
possessed of all of its natural organs. The scholars who were present 
vouched for this with their signatures. 

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After the materialized spirit had shaken hands with the participants, it 
announced that it was about to disappear. It soared through the air like an 
airplane. Its feet vanished first, followed by the legs and the abdomen. Only 
the chest, arms and head were still visible. Dr. Archimedes Mendonca, who, 
like all the rest, had watched the process with intense interest, approached 
the still materialized torso, and reached for it. He instantly fell to the floor 
unconscious, while the vision vanished entirely. When Dr. Mendonca came 
to in an adjoining room, he declared that he had felt a sticky mass between 
his fingers before he passed out. 

On waking, Mirabelli was greatly exhausted. His bonds were found to 
be intact, as were the seals on the doors and windows. 

The report of the investigating committee contains 34 illustrations, the 
first three of which show the conditions under which the experiment was 
carried out, the manner in which Mirabelli was bound, and the supervision 
exercised by the committee. A particularly remarkable photograph is the 
one showing Mirabelli, dressed in white, in the midst of the 14 members of 
the investigating committee. His forearms are dematerialized, nothing being 
visible of the left one and only a faint blur of the right. Most interesting of 
all, however, are the 18 photographs of the spirit materializations, most of 
which show the materialized figure and the medium together on the same 
plate. In a few instances the apparition was photographed alone. In several 
others, the materialized spirit is seated at the table with the medium and the 
persons conducting the test and looks for all the world like a living member 
of the committee. 

As the editor of the Zeitschrift für Parapsychologie aptly remarks: “In 
the face of the testimony of so comprehensive a body of witnesses and in the 
face of such a meticulously conducted investigation, we do not have the right 
to simply ignore this new and powerful testimony for the genuineness of 
mediumistic phenomena.” 

If we go over the report about the phenomena produced through the 
medium Mirabelli in the light of the laws governing od as set down in this 
book, we can understand it all without difficulty. Everything proceeds in 
accordance with immutable laws, whether the phenomena occur in Europe, 
America or any other continent, or whether they happened in ancient or 
modern times. The appearance of the three men to Abraham, the 
materialization of the angel Raphael to Tobias, the materialization of Christ 
after his resurrection, and countless other spirit materializations were 
brought about governed by the same laws as were the Mirabelli 
materializations described here. The only difference between the former 

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materializations and Mirabelli’s is that in the case of the materialization of 
God’s high spirits, the source of the od for the materialization is not 
mentioned, whereas for the materializations that took place in Brazil, 
Mirabelli, as the medium, was the chief source of od, and most of the 
participants at the séances were sufficiently mediumistic so that they could 
contribute od without entering into a trance. Elsewhere, mention has been 
made of the important fact that when the high spirits are called upon to 
deliver messages to mankind at God’s behest, the necessary od is placed at 
their disposal in unlimited amounts, so that they are not dependent on human 
mediums. Nevertheless, the laws according to which they communicate 
remain the same. 

Mirabelli’s speaking and writing in the many languages foreign to him 
and on the most varied range of subjects are the work of the various spirit 
beings that employ him merely as an instrument. The apports are brought 
about by the spirit world, which, with the aid of the medium’s odic power, 
produces the power currents required for dissolving and recondensing 
matter. The materialization and dematerialization of spirits are effected 
through application of those same currents and utilization of the medium’s 
od and physical substance. Unfortunately the German excerpt of the 
Brazilian report fails to state how much weight the medium lost during the 
duration of the materialization of the spirits. The stunning shocks suffered 
by those who touched a phantom in the process of dematerialization came 
from the odic power currents by which the dematerialization was effected. 
Had anyone attempted to touch a materialization in the process of formation, 
he would have felt the same influence of the power currents. After 
materialization is complete, these currents are turned off, and the apparitions 
can be touched without adverse effects. 

The presence in the materialized spirit beings of all the organs of the 
human body is explained by the fact that a spirit possesses these organs in 
spirit form. It only has to condense them sufficiently with the aid of human 
od to make them visible in the materialized figure of a human body. Indeed, 
the same process took place in the case of Mirabelli himself, when he 
vanished out of the séance room through its closed doors and was later found 
lying in another room. His disappearance from a locked room was possible 
only by virtue of the dissolution of his material body into an odic one, which 
was rematerialized into solid matter in an adjoining room, in the same 
manner and according to the same laws as with the materialized spirits. 

The pleasant fragrance of the od of the high spirits in contrast to the 
corpse-like smell accompanying the materialized low spirits is sufficiently 
explained by what was said about the smell of od in the chapter on od. 

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Clairvoyance at a deathbed. (Zeitschrift für Parapsychologie, 1927, pp. 
475-477) A man from San Francisco relates the things he witnessed for five 
hours at the bedside of his dying wife. His report is as follows: 

“Was I subject to an illusion, or had I suddenly become clairvoyant 
during the last five hours before my wife’s passing? This is today a moot 
question for me, to which I will probably never have a satisfactory answer. 

“Before I begin the story of this little incident, I want to state for the 
benefit of the reader that in my case alcoholic beverages as well as cocaine 
or morphine are out of the question, and I am not at all high-strung or 
visionary. On the contrary, I am generally considered to be cool-headed, 
calm and collected, and I am exceedingly skeptical about everything having 
to do with spiritism. 

“As all my friends know, my wife passed away on Friday, May 23rd, 
1902, a quarter of an hour before midnight. A few of my closest friends had 
gathered around her, together with the physician in the case and two 
registered nurses. I sat at the patient’s bedside, holding her right hand in my 
own, and in this way two hours passed without any visible change. The 
butler came in to announce that supper was served, but no one seemed 
inclined to partake of any food. At about half past six I urgently begged my 
friends to eat something, as there was no telling how much longer our night 
vigil might last, whereupon all of them finally left the room. 

“A quarter of an hour later I happened to glance toward the door and 
saw three separate, well-defined layers of cloud drift into the room. Each 
cloud seemed to be about four feet long and six or eight inches wide. The 
lowest one was about two feet off the floor, while the others seemed to move 
with about six inches of space between them. 

“My first thought was that some of my friends were standing outside 
of the bedroom smoking, and that the smoke from their cigars was blowing 
into the room. With this in mind I jumped up to express my indignation at 
their conduct, but there was nobody near the door, nor could I see anyone in 
the hall or in the adjoining room. 

“Seized by astonishment, I looked back at the clouds. They floated 
silently toward the bed and enshrouded it completely. As I stared into the 
mist, I saw at my dying wife’s head a female figure about three feet tall, 
transparent but like a bright beam of shining gold; it was the figure of a 
woman so sublime that I cannot find words to describe her in more detail. 
She was draped in a Grecian garment with long, wide sleeves that hung 
down loosely. Upon her head she wore a radiant crown. The figure stood 
motionless in full splendor and beauty, her hands raised above my wife, 

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seeming to bid her welcome with a cheerful and serene expression, and 
radiating peace and repose. Two other figures in white knelt beside my 
wife, apparently leaning against her. Still other figures, more or less 
distinct, floated above the bed. 

“Above my wife, but connected to her by a cord [of od], hovered a 
nude white figure, apparently her odic body. For a time the person 
connected in this way remained perfectly still; then she shrank in size until 
she was barely 18 inches tall. The odic body was complete, with perfectly 
formed arms and legs. As the odic body shrank in this way, it writhed to and 
fro, beat about with its arms and legs, presumably struggling to free itself 
and escape. It writhed to and fro until it seemed exhausted; then it grew 
calm, increased again in size, and the process began anew. 

“This vision, or whatever it may have been, was before me 
uninterruptedly for the entire five hours that preceded my wife’s passing. 
Occasional interruptions that occurred, as when I spoke with my friends or 
closed my eyes and turned my head aside, failed to affect the mirage in the 
slightest, for as soon as I looked back at the deathbed, I would see the spirit 
figures again. Throughout these five hours I had a strange feeling of 
oppression. A heavy load rested upon my head and limbs, while my eyes 
felt heavy and sleepy. During the entire time my sensations were so 
peculiar, and the apparitions so constant and lively, that I thought I was 
losing my mind. More than once I said to the physician: ‘Doctor, I am 
losing my mind.’ 

“The fateful moment came at last. A gasp, the odic body writhed to 
and fro, my wife stopped breathing. To all appearances she was dead, but a 
few moments later she began to breathe again. After she had drawn two 
breaths, everything became quiet. At the instant of her last breath the 
connecting cord had broken, and the odic body vanished. The clouds and 
the spirit figures also disappeared immediately, and, strangely, the sensation 
of heaviness that had weighed upon me was gone all of a sudden. I was my 
own self again, cool-headed, calm and collected, and from the instant of my 
wife’s death I was perfectly capable of making all the arrangements 
necessary regarding her earthly body and its burial. 

“I must leave it to the reader to judge whether I was the victim of a 
hallucination brought on by grief, sorrow and exhaustion, or whether 
perhaps my mortal eyes had been granted a glimpse of the spirit world in all 
its beauty, happiness, repose and peace.” 

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The deathbed experiences described above were no hallucinations; 
they were real. The dying woman’s husband was able to see the spirit 
figures because two conditions were fulfilled: 

First, the husband had to have a mediumistic predisposition to 
clairvoyance, even though it was not fully developed in his case. Secondly, 
enough od had to be present in the room to allow the spirit beings to make 
their figures visible. 

The source of the od is to be sought primarily in the dying woman 
herself, for at the time of death, the od is liberated from the body. Her 
husband also was able to contribute odic force because of his mediumistic 
disposition. The feeling of oppression, sleepiness and exhaustion that rested 
upon him during those hours was caused by the surrender of his od and 
consequently disappeared when the od he had contributed flowed back into 
his body after the spirit apparitions had disappeared. 

Here, too, the od was seen in the form of clouds, which enfolded the 
whole deathbed, and from which the figures of the spirits were subsequently 
formed. The husband’s inability to see all of the figures floating above the 
bed clearly was due to the fact that the amount of od on hand was not 
sufficient to allow all the spirits present to show themselves with equal 
distinctness. 

Spirits from the Beyond surround every dying person. Generally they 
are deceased friends and relatives, and also the spirits that protected and 
guided him during his lifetime. 

Many dying people can themselves clairvoyantly see these spirits, for 
in the final hours the spirit of the dying is already partially released from the 
body and, hence, endowed with the power of spiritual sight, and so it 
recognizes the spirits present at the deathbed of those who have gone before 
and calls them by name. 

These spirits not only escort the dying into the Beyond, but they also 
assist in freeing their souls from their bodies. 

Whenever a number of spirits are gathered for a definite purpose, they 
are under the command of a leader. In the case before us, this spirit leader 
was the beautiful female figure the husband saw floating above the bed of 
his dying wife. She supervised the work her subordinate spirit beings were 
called on to perform with the dying woman. 

The naked white figure the husband saw moving up and down above 
the body of his wife was the dying woman’s odic body. The writhing of this 
odic figure, which was a perfect image of the dying woman, was caused by 

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the effort her spirit, enclosed in its odic body, had to exert to break the odic 
cord that still bound it to the physical body, after the rest of the odic body 
had already freed itself. The husband, too, saw this odic cord plainly. The 
odic cord is very strong by nature, and is not easily broken. 

Special Instances of Clairvoyance. (Zeitschrift für Parapsychologie, 1926, 
pp. 22-25) In an article that appeared in this publication, Professor 
Oesterreich discusses several instances of clairvoyance observed in his 
patient, Maria Reyes de Z., by Dr. Pagenstecher, a physician living in 
Mexico. These were subsequently also investigated and confirmed by Mr. 
Prince, an American. Professor Oesterreich writes about that as follows: 

“The phenomena studied by Pagenstecher and Prince were primarily 
cases of clairvoyance and psychometry. The experiments that have been 
carried out in this area seem absolutely convincing, and it is, no doubt, their 
remarkable nature that led Pagenstecher, a product of the materialistic 
school, through his own observations, to become convinced of the existence 
of such phenomena. He then, one day, reported his experiences to the 
Mexican Association of Physicians, whereupon his colleagues shook their 
heads, and some of them probably began to have doubts about his mental 
health. Nevertheless, a committee was formed, and its members 
subsequently confirmed the correctness of Pagenstecher’s observations.” 

What, then, were the facts determined in the case of the clairvoyant, or 
rather, the clairsentient Maria Reyes de Z.? 

a. In a certain state, she had the same sensations as those felt by Dr. 
Pagenstecher, who sat facing her. At such times she felt as though she were 
inside his organism, but this was the case only as long as Dr. Pagenstecher 
stood or sat no farther than three meters from her. 
b. On these occasions she would see a colored radiation and a 
luminous band that connected her with Pagenstecher. 
c. When handed a piece of a meteorite, she had the sensation of flying 
through space, passing alternately through hot and cold regions, and of 
falling into bottomless depths. 
d. She was handed a letter, and although its writer was unknown to 
her, she sensed, saw and reported what happened during the sinking of a 
ship, thereby describing the personality of the letter writer as accurately as 
though she were standing across from him on the sinking ship. She also had 
the sensation of sinking into the ocean and of rising to the surface again. 
The letter, sealed in a bottle, had been picked up at sea. 
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The explanation of the incidents related here may be found in the 
chapter dealing with the law of odic force. 

Od is the carrier not only of physical sensations, but of all spiritual 
ones as well. Inasmuch as the spirit of a living being is the bearer of its odic 
force, all of the thoughts and feelings of the spirit are expressed in 
corresponding vibrations of the od. At the same time the odic vibrations of a 
living being are influenced not only by the thoughts and moods of its own 
spirit, but also by the odic vibrations of other living beings whose odic 
radiation it receives. When, therefore, “clairsentient” people come into close 
enough contact, in whatever way, with the odic radiation of another person, 
they will also feel that person’s sensations in themselves. This is the law 
underlying the ability of certain people to “feel into” [empathize with] the 
feelings, the character, the sentiments and the fate of others. 

When, therefore, the “clairsentient” woman felt Dr. Pagenstecher’s 
sensations as though she were inside his organism, it was because his odic 
radiation transmitted these feelings. In his case the radiation had an 
effective range of only three meters; it was not powerful enough to influence 
the odic vibrations of the “clairsentient” woman at a greater distance. When 
clairsentient people experience the sensations of others, they are in a state 
resembling a partial trance, in which their own spirit is separated to some 
degree from their body. 

The colored band of od the woman saw connecting her with 
Pagenstecher was his odic radiation passing over to her. The fact that all 
odic radiations have a color has also been brought out in the section on od. 
Color also depends on odic vibrations, as do sounds, the senses of smell, 
taste and touch, and all other expressions of life, the moving force of which 
is always the spirit. All of these things are intimately connected. 

A meteorite, too, is a living being, as there is a spirit in everything that 
exists. Hence, a meteorite has its characteristic odic vibrations, which, as it 
flies through space, are influenced by the odic vibrations of the heavenly 
bodies there, as well as by its falling to immeasurable depths. All odic 
vibrations of a living being leave impressions upon its od, in ways analogous 
to those left on a phonograph record by the vibrations of the tones of a 
singer, with the result that they can always be played again thereafter. 

The same process that takes place in more material form in the case of 
a phonograph record takes place spiritually when clairsentient persons 
“replay events” after coming into close enough contact with the odic record 
of a living being, whereby the same vibrations, and hence the same 
sensations, are produced in their own od as are on the record in question. 

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This also explains the ability of Pagenstecher’s clairsentient medium 
to see the fate and the personality of the writer of that letter aboard the 
sinking ship. It should be added, however, by way of further explanation, 
that the odic record of a spirit resembles not only a phonograph record but 
also a photographic plate, and that, in consequence, it will reproduce not 
only the sensations, but also the image of the person from whom the odic 
radiations emanated, since the image, too, is produced by odic vibrations. In 
a similar manner our most recent inventions seek to make it possible for us 
to see the persons with whom we are talking over the telephone. This, too, 
is based on odic vibrations – the physical processes occur in more material 
condensation and the spiritual processes in a spiritual form. 

Pagenstecher and his clairsentient medium showed an average weight 
loss of 100 grams during the experiments. This, too, is easy to explain, since 
every surrender of od is attended by a loss of weight. In Pagenstecher’s case 
it was due to the fact that he radiated a rather large amount of od to the 
medium, while in her case a corresponding loss of od was caused by 
receiving and spiritually processing the odic impressions. All work, spiritual 
as well as any other, involves a certain consumption of od. It is like playing 
a phonograph record, for which we require a sufficient amount of power to 
rotate the disc fast enough to reproduce the sounds recorded on it. 

All work performed by human beings involves the liberation of od, 
which in turn means a loss of weight. If we weigh ourselves before 
working, and again afterwards, we will find that our weight has decreased in 
proportion to our exertions, mental or physical, although there may have 
been no bodily evacuations in the meantime. Even magnetopaths, who treat 
their patients by magnetization, and in so doing give off some of their od, 
undergo a corresponding loss of weight during the process. 

The foregoing furnishes an explanation of all phenomena of 
clairsentience, regardless of the form of their occurrence. 

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PART FOUR 


Messages from the Good Spirit World Concerning 
The Questions of Religion 


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Introductory Remarks 

And they will all be taught by God. (John 6:45) 

The teachings received by me relating to the laws governing spirit-
communication with the material Creation, as well as all my personal 
experiences in that connection, shed so much light on events related in the 
Bible that I had not been able to understand theretofore, that all obscurity 
was dispelled. Moreover, they enabled me to understand many things that I 
heard or read of afterwards, concerning occurrences of an extraordinary 
nature. 

However, the great religious questions were what concerned me most 
of all. It was with respect to them that I most wanted certainty. I was a 
clergyman, and had devoted my life to the religious instruction of my fellow 
believers. Hence, it was but natural that I should be primarily interested in 
discovering whether everything that I had so far believed and taught was 
true, or whether among the tenets of my church there were any that were at 
variance with the truth. 

Although I could scarcely have foreseen that such discrepancies 
would prove as numerous and as wide as I subsequently to my great surprise 
found them to be, I was prepared for some such discovery from the first. 

In later years I read that the Catholic Church itself and Catholic 
writers had, in their writings about “spiritism”, issued urgent warnings 
against so-called “revelation spiritism”, that is to say, precisely against that 
which any earnest seeker after the truth is most particularly desirous of. 
Whoever, like myself, conducted spiritistic gatherings as genuine Divine 
services in the manner of the early Christians was not looking for spirit 
phenomena that were as interesting as possible, which is the aim of ordinary 
occult séances. Rather, I wanted to get in touch with the same good spirit 
world that had instructed the people of Biblical times. It was from this spirit 
world that I hoped to learn the truth concerning the most important questions 
of human life.. I wanted to be enlightened about the relationships between 
the Here and the Beyond. Everything else was of secondary importance to 
me. 

Looking at the question from the standpoint of the “churches”, I could 
see why they would warn people against a “revelation spiritism” as practiced 
by me, for, once we acknowledge the possibility that human beings can be 
initiated into the full truth by direct communication with God’s spirits even 

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today, the foundations of the churches begin to totter. Considering their 
self-contradictory creeds, the churches will then be in danger of losing their 
adherents, for mankind will no longer have to depend on the clergy in their 
search for the truth, but will, through their communication with God’s spirit 
world, be in possession of the same direct path to the source of truth that the 
people of Scriptural times had. 

It is the instinct of self-preservation that drives the churches to oppose 
spiritism in general and “revelation spiritism” in particular. The battle 
waged by them is the same as the battle Herod chose to fight in defense of 
his kingship when he learned of the birth of the King of the Jews. 

The battle of the churches against Divinely ordained spirit 
communication will, however, be as futile as was Herod’s battle against 
God’s emissary. The truth, that the good spirit world can communicate with 
human beings and enlighten them concerning the great and important 
questions of the Beyond independently of any church or clergy, will prevail 
with mankind. As for the churches, it will one day be said of them: “For 
they who sought the child’s life are dead.” (Matthew 2:20) 

What the churches of today are preaching to the ignorant multitude is 
not the truth. The answers given by God’s spirit world to questions about 
God, God’s Creation and its fate, about Redemption, about Christ, his life 
and work, about the church and the sacraments, about heaven and hell, and 
about the origin and final goal of all of Creation differ greatly from what 
today’s churches preach. 

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God 

Can you attain the original principles of God or 
fathom the infiniteness of the Almighty? (Job 11: 7) 

“You want me to enlighten you concerning God, but what can I tell you that 
you would understand? You do not understand even the lowest creatures 
about you; you do not understand yourself even. You cannot comprehend 
the smallest stone by the wayside, or the most insignificant worm of the 
fields. You are utterly ignorant of the most commonplace objects that meet 
your eye, and yet you ask me to teach you about the Supreme Being, to give 
you understanding of something purely spiritual! That is impossible, seeing 
that you lack all the concepts required to enable you to grasp these highest of 
truths. ‘For the ephemeral body weighs down the soul, and its earthly body 
encumbers the thinking spirit. You hardly fathom what is upon this earth 
and only with great effort do you find things that lie right in front of you. 
But who has penetrated the secrets of heavenly things?’ (Wisdom 9: 15-16) 

“There is only one thing that each of you can reason out for 
yourselves by logical thinking: There must be some Cause for the existence 
of everything in Creation. Just as it is impossible to conceive of a clock 
without assuming the existence of a clockmaker, so it is impossible to 
conceive of the greatest and most accurate timepiece of all, the Universe, 
without assuming the existence of a great master who built this timepiece 
with its trillions upon trillions of wheels, all of them so perfectly geared and 
running so accurately that the astronomers of today can calculate what the 
exact relative positions of the various wheels will be thousands of years 
from now. 

“The Creator of this timepiece, Whose greatness surpasses the grasp 
of the human mind, you call ‘God’. It should, therefore, be obvious to 
everyone that a God must exist, and only fools say in their hearts: There is 
no God. (Psalm 14: 1) 

“But as to the nature of God, that is something I cannot explain to 
you, any more than I can explain the Cause of the Divine existence. It 
would be like trying to explain the calculations of a planet’s orbit to a fouryear-
old child, who would naturally lack all knowledge of astronomy and 
mathematics and of all the principles, formulas and equations involved. If it 
takes even your greatest astronomers years to calculate the orbit of a single 
star, a person unfamiliar with the first inklings of that science would be 
driven mad if one attempted to teach him something utterly beyond the reach 

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of his understanding. In the same way, you would be driven out of your 
senses if I were to try to fill your mind with ideas that are quite 
incomprehensible to you and that your understanding could not assimilate. 
You yourself would be forced to admit: ‘Such knowledge is too wonderful 
for me; I cannot comprehend it.’ (Psalm 139: 6) 

“Other than what you already know about God, there is little I can tell 
you. 

“Your own reasoning teaches you that God is a creative spirit, 
endowed with a will, that orders all things sagely; similarly, it shows you 
His omnipotence, wisdom and greatness, so far as the human mind is 
capable of grasping it. The Scriptures enlighten you further as to the way in 
which He rules the world, as to His wonders and His love and mercy for His 
creatures. All I can do is offer you a more precise explanation of the truths 
contained in the Holy Writ concerning God and call your attention to 
erroneous interpretations contained in the teachings of your various creeds 
about God and His attributes. 

“The fact that God is a spirit is one thing on which all religions agree, 
and for which you have the word of Christ: ‘God is spirit, and those who 
worship Him should worship Him in spirit and in truth.’ (John 4: 24) A 
point on which they do not agree, however, is that this highest spirit has 
form. Many people think that form is associated with matter only, but not 
with spirit. This is wrong. The material world is a copy of the spiritual 
world, and since all material things have form and shape, so, too, do all 
spiritual things, including God. In fact, there is nothing that has no form, in 
the material or in the spiritual world. Beauty is perfection of form, a 
statement that is equally true of the realm of spirit. God is the perfection of 
beauty and, hence, also the perfection of form. 

“God as an integral, thinking and planning being is a personality, and 
there can be no such thing as a personality, an ‘ego’, without form and 
shape. 

“God as the highest spirit differs from all created spirits, and 
difference is possible only where distinguishing features exist. Again, 
features can exist only where there is shape and form. Because God has 
form, He can be seen by the other spirits. All who go to Him will see Him 
face to face, as He is. For this reason Moses begged God to travel in person 
with the people of Israel: ‘If thou dost not come with us in person, then let 
us not leave this place.’ (Exodus 33: 15) And the Lord said unto Moses, 
‘This request, too, will I grant you.’ (Exodus 33:17) And again Moses 
asked: ‘Show me, I pray Thee, Thy face.’ ... But God said, ‘Thou canst not 

239 




 

see my face; for man shall not see me and live.’ (Exodus 33: 18-20) God 
therefore has a figure and a countenance, and can be seen by spirits, though 
not by human eyes. 

“Inasmuch as God possesses personality and form, He is not 
omnipresent in the sense in which you understand the word. It is true that 
He is aware of all things and of all events through the force that emanates 
from Him, for everything in existence owes its being, its perpetuation and its 
functions solely to the force disseminated by God. ‘In Him we live, move 
and are.’ Through His power He maintains contact with everything that 
exists; nothing can escape His influence. But as a personified spirit He is 
not everywhere. That is why you pray: ‘Our Father, Who art in heaven.’ 
‘The Lord looks down from heaven and sees all His human children; from 
His throne He overlooks all the inhabitants of the earth, He Who fashioned 
the hearts of them all, Who pays attention to all that they do.’ (Psalm 33: 
13-15) ‘The Lord looks down from heaven upon the children of man, to see 
if there are any that understand, that seek after God.’ (Psalm 53: 2) And 
regarding God’s dwelling we read: ‘There is a river; its streams provide 
pleasure to God’s city, the holy residence of the Most High. God is in the 
midst of it; it will not waver.’ (Psalm 46: 5-6 [verses 4-5 in Protestant 
Bibles]) 

“What the Holy Writ tells you about God in so many places is not 
figurative or allegorical, but true, with the difference that what you 
understand in a material sense from what is written is spiritual as it pertains 
to God. God’s throne and God’s habitation exist in fact. God is able to visit 
all parts of Creation in person. It is true when it says in the Bible: ‘When 
God had ended his conversation with Abraham, He left Abraham and 
ascended to heaven.’ (Genesis 17: 22) You are, of course, familiar with the 
many passages in the Bible in which mention is made of the coming and 
going of God. 

“I cannot even begin to tell you how wonderfully God has planned the 
government of the Universe, for this far exceeds the limits of human 
comprehension. You cannot picture to yourselves that spirits of God stand 
watch over each living being and that they report everything that happens. 
Therefore nothing can take place without being known to God, and for this 
reason you speak of God as being omniscient. In this you are right, although 
in one respect you exaggerate His omniscience, perhaps through fear of 
detracting from His greatness. You teach, namely, that God also knows 
what decisions people will make [of their own free will] at some future time, 
but in this respect you are misinformed. God knows everything that has 
taken place in the past and that is taking place at present. He knows every 

240 




 

thought. As for the future, He knows those destinies that He Himself has 
planned for His creatures, but He has no foreknowledge of those future 
events that they may shape by the exercise of their free will. He does not 
know beforehand what a creature of His will do of its own free will in all 
circumstances. For this reason He tests His creatures. To do this would be 
superfluous and to no purpose if the outcome of the test were known to God 
beforehand, and God does nothing without purpose. 

“Again, any foreknowledge on God’s part of actions within the 
control of His creatures would have to be predicated on laws that make 
future decisions compulsory and, hence, eliminate the exercise of free will. 
To assert that something shall occur as a free exercise of will and at the 
same time be predestined is in itself a contradiction. Anything of which 
God had a definite foreknowledge would necessarily happen, for even God’s 
knowledge is subject to eternal laws, and, hence, the law that 2 times 2 is 4 
applies to God as well as to every other spirit. In the absence of anything 
which might serve as a basis, there can be no knowledge or foreknowledge, 
not even on the part of God, for even He is bound by the axiom: ‘Nothing 
exists without a cause.’ If God knew for certain how His creatures were 
going to act of their own free will in future situations, there would have to be 
a reason for His knowledge; and the only possible reason would be that God 
so forcefully influences the exercise of that free will, that only one course is 
left open. This, however, would eliminate any freedom of choice on the part 
of His creatures. 

“Ignorance of future decisions to be freely made by His creatures does 
not indicate that God is in any way imperfect. It is the necessary outcome of 
the freedom of will, the greatest gift God could have bestowed upon His 
creatures. Just as there are many things that God cannot do because they are 
self-contradictory, as, for example, not even He can make 2 times 2 equal 5, 
so He cannot create a free agent whose future actions He can foresee with 
absolute certainty, in which case those actions would be bound to occur. 
Freedom to decide and being forced to decide in a certain way are two things 
that conflict inherently, and absolute certainty that an event will take place is 
invariably tied to the absolute necessity of its taking place. This is an axiom 
that none of your theologians can refute, let them write what books they will 
teaching the contrary. Their conclusions are fallacies that serve only to 
bewilder mankind. They are utterly in the wrong when they assert that for 
God there is only a present, that for Him there is no future, and that 
everything that is going to happen, even the voluntary actions of His 
creatures, is an accomplished fact in His eyes, and therefore known to Him. 
No more than a house that you may be planning to erect is already built are 

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the events of the future accomplished facts with God. I might add that the 
very idea of freedom of choice means that there is a question whether the 
events dependent on such choice will occur at all, and if so, just how they 
will occur. 

“You know that I am telling you the truth also in this, as I have done 
in all else. You have had plenty of proof of the fact that I am a truthful 
spirit. For this you have my oath, taken in the name of the Almighty, the 
true God. When I tell you that God has no foreknowledge of the voluntary 
actions of men, I am not detracting from His greatness; it is you who would 
dishonor God by teaching the contrary and thereby picturing Him to man in 
an odious light, for there are many people who deny the existence of God 
because they cannot conceive of a deity capable of creating beings, knowing 
them with absolute certainty to be predestined to everlasting unhappiness.. 
You teach, although you are wrong in this, that the damned will remain 
eternally damned. According to this doctrine, God is supposed to have 
created millions of human beings with the full and unalterable assurance that 
they would be everlastingly damned. Such a God would not be a God, but a 
monster. Not even the most degenerate human father would knowingly send 
his child to absolutely certain never-ending torment, and yet you are asked to 
believe that your Heavenly Father, with His infinite love, is capable of a 
barbarity that in a human father would be unthinkable! 

“Read the Holy Scriptures! They teach that God sends His trials in 
order to learn how men will act when put to the test, and what course they 
will choose. ‘The Lord, your God, puts you to the test, in order to ascertain 
whether you love the Lord, your God, with all your heart and with all your 
soul.’ (Deuteronomy 13: 4 [verse 3 in Protestant Bibles]) 

“When God spared certain nations from falling into Joshua’s hands, 
thus allowing them to survive, His reason for doing so is given in the Bible 
as follows: ‘These are the nations that God allowed to survive, to put Israel 
to the test through them, namely those that had not taken part in any of the 
battles over Canaan: the five princes of the Philistines, all the Canaanites, 
the Sidonians, the Hivites.... It was through them that He wanted to put 
Israel to the test, in order to find out whether they would obey the Lord’s 
commandments, a duty which He had imposed upon their fathers through 
Moses.’ (Judges 3: 1-4) 

“Of King Hezekiah, who was faithful to God, it is told: ‘When the 
ambassadors appeared whom the princes of Babylon had sent to him to 
inquire about the miracle that had happened in the land, God left him, in 

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order to put him to the test, so that He might know what was in his heart.’ 
(II Chronicles 32: 31) 

“In the Psalms you find: ‘His eyes look about, His eyelids test His 
human children. The Lord tests the righteous and the godless; and whoever 
loves violence, him God’s heart hates.’ (Psalm 11: 4-5) And in Proverbs: 
‘The melting pot is for silver, and the furnace for gold; but it is the Lord who 
tests hearts.’ (Proverbs 17: 3) And the Prophet Isaiah tells us: ‘Know ye 
that I have purified you, but not found silver; I have tested you in the fiery 
furnace of suffering.’ (Isaiah 48: 10) 

“The tribulations of Job as related in the Bible were only a test by 
which God sought to learn how that righteous man would behave toward 
Him in the hour of greatest suffering. 

“All trials to which humans are subjected by God would be mere 
farces, if their outcome were known to Him in advance. 

“Obviously, God, Who knows His creatures inside out, can say in all 
probability what course they will decide upon, and we spirits also have this 
faculty to a great degree. Even you mortals, if you know the character of a 
fellow creature, are able to predict with reasonable certainty how he will 
behave and decide in this or that case. But all of this is mere conjecture, and 
is not the point at issue. I was speaking of an infallibly certain 
foreknowledge of a decision that depends on the exercise of free will, and 
such unerring foreknowledge is possessed by no spirit, not even by God 
Himself. Hence, God could not foresee that some or a great many of the 
spirits He had created would forsake Him, and naturally could not know in 
advance which of them would do so. He knew only that there was a 
possibility of such defection, by reason of the fact that the spirits were free to 
act as they might choose. 

“Had God had the positive foreknowledge, as your doctrines teach, 
that beings which He had created would abuse their liberty of action by 
deserting Him, He would not have created them at all, but would have 
created only such of whose loyalty He could be certain. 

“There are two other grave errors in the concept of God entertained by 
your creeds, and of these I shall speak only briefly here, because they will be 
discussed at greater length on another occasion. 

“You teach of the union of three persons in one Godhead, maintaining 
that there are three spirits, each of which is a true Deity, but which, when 
united, constitute only one God. This is human madness and the greatest 
absurdity. There is no union of three persons and no Trinity in the sense in 

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which you teach it. God is only a single personality. Only the Father is 
God. All other holy spirits are God’s creatures. None of them is the 
Father’s equal. 

“Furthermore, you teach a God who inflicts eternal punishment and 
you teach of an everlasting hell. Hell is not everlasting. God is love. He 
does not condemn any creature eternally. All those who have incurred the 
guilt of deserting Him will ultimately return unto Him. That is the truth, as I 
shall prove to you on another occasion. 

244 




 

God’s Creation and Its Fate 

But Thou hast ordered all things in measure and number 
and weight. For Thou canst show Thy great strength at all 
times when Thou wilt. (Wisdom 11: 20-21) 

“God is spirit, and everything created by Him is spirit. It was in His image 
that He called into existence spirit beings in numbers so vast that no figures 
devised by man can even begin to express them. 

“In what manner the infinitely great and almighty God created the 
spirit world is something that you as a mortal could not understand were I to 
try to explain it. Knowledge of this is not necessary to man and is of no 
value to the good of his soul. It is sufficient for him to know how he stands 
with regard to God’s Creation; from this he may learn why he was placed on 
earth and what tasks he has to fulfill during his stay here. To teach you these 
things is the purpose of what I am about to tell you of the Creation. 

“God did not create the spirit world at one stroke. God is the great 
Creator Who, by observance of laws conceived with infinite wisdom, out of 
little things makes large ones, out of one makes many, out of a single seed 
produces the tree out of whose billions of seeds new trees grow, Who builds 
up the family, not by calling parents and children into existence 
simultaneously, but by first creating the parents and endowing them with the 
power of reproduction, so that in time the family may grow through the birth 
of the offspring, and out of this family new ones may arise without limit. 

“God proceeded in the same way with His spirit Creation. Every law 
that you find on earth exists in the spirit world also. I have told you this 
repeatedly and insistently and shall emphasize it once more, because it is the 
basic truth underlying all knowledge of the Beyond, whether you believe it 
or reject it with a derisive smile as unbelievable. 

“So you may shake your head in disbelief when I tell you that the law 
of reproduction through the union of male and female, which prevails in all 
of nature on earth and with all living things, must and does apply to the same 
extent in spirit Creation. Matter is merely the incarnation of the spirit and, 
hence, merely another state of the spirit, in which the spirit laws are not 
abrogated, but applied in a way adapted to matter. Just as in material 
Creation there are males and females in every species, so too there are male 
and female spirits in the spirit Creation. There are as many male spirits as 
there are females, a female spirit being allotted to each male, according to 
God’s law. They are perfectly mated and find their greatest personal 

245 




 

happiness in complementing each other and in their faithful collaboration in 
the task that God has assigned to them. Such spirit couples created for each 
other are known as ‘duals’, a term intended to express: ‘two who belong 
together.’ ‘So look upon all the works of the Most High; always there are 
two and two (=couples), one belonging to the other.’ (Sirach 
[=Ecclesiasticus] 33: 15) These are the marriages that were made in 
heaven. No one but God is exempt from this pairing of male and female. 
This law thus also applies to the ‘Son of God’ who was the first being to be 
created by God and whom you call ‘Christ’. The words of the Bible: ‘Male 
and female He created them’ and ‘Be fruitful and multiply’ apply to all 
created spirits. 

“Christ is the highest spirit God in His omnipotence could create. He 
is in every way God’s most perfect image, in so far as any created spirit can 
possess the Creator’s perfection. Hence, Paul rightly calls him ‘the image of 
the invisible God, the first-born of all Creation.’ (Colossians 1: 15) Christ 
is therefore not God, as is so generally taught today, but the first created 
‘Son of God’, His highest and most perfect creature. 

“Following Christ, six further spirits, also called ‘sons of God’, came 
into being, but they owe the existence of their celestial bodies to the first-
created Son and cannot equal him in greatness, power and glory. 

“The second ‘son of God’ was the one you call ‘Lucifer’ – the ‘Light-
Bearer’ – after Christ the greatest of created spirits, who later deserted God. 
Another of ‘God’s seven sons’ you meet in the story of Tobias, in which the 
great celestial spirit that had accompanied young Tobias in human form 
made itself known to the youth’s family with the words: ‘I am Raphael, one 
of God’s seven sons.’ (Tobit 12: 15) 

“Except for the first created Son of God, the whole created spirit 
world was brought into existence not by direct Divine Creation, as was 
God’s first-born Son, but came into being through that Son by way of 
progressive spiritual procreation. Thus Paul writes in his Epistle to the 
Colossians: ‘Through Christ were created all things in heaven and on earth, 
things visible and things invisible, thrones and rulers, powers and forces; all 
things were created through him and for fellowship with him, and he stands 
above all things, and all have him as the source of their existence.’ 
(Colossians 1: 16-17) Just as the whole human race owes its physical 
existence to the first human being, so the whole spirit world owes its 
physical existence to Christ. As humans have inherited only their material 
bodies from their first ancestor through many generations, while their spirit 
is united with their body in every instance without any collaboration on the 

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part of their procreators, so the celestial beings owe their celestial bodies to 
the firstling of celestial Creation, to the first-born Son of God, while their 
spirits, coming from God, were in each case joined by God to their celestial 
bodies. From what I have already told you of the difference between 
‘celestial’ and ‘material’ bodies, you know how to distinguish between the 
two. In spirit beings the body exists in spiritual form, a subject to which 
Paul alludes in his first Epistle to the Corinthians: ‘There are celestial 
bodies and terrestrial bodies: but the outward appearance of the celestial 
bodies is different from that of the terrestrial ones.... Just as there is a 
material body, there is also a spiritual body. (I Corinthians 15: 40-44) The 
spirit receives its form in what is called the ‘odic body’. The spirit itself is a 
spark of the Divine and shines according to the body in which it dwells. I 
am now speaking metaphorically only, but there is no other way of 
presenting spiritual matters to you mortals than by employing incomplete 
metaphors. 

“As you have, in terrestrial Creation, the most widely divergent 
genera and species of living organisms, high and low, although each one is 
inherently perfectly designed to fulfill its functions, so too there is a 
wonderful variety of genera and species among the spirits God has shaped 
into individual beings endowed with celestial bodies. In your Bible, you 
yourselves distinguish among cherubim, seraphim, archangels, angels, 
dominions, powers and principalities in the spirit world. 

“The spirit world created through Christ and united in fellowship with 
him formed a wonderful living organism in which all spirits were members 
of one spiritual community, although they differed in kind and perfection. 
Just as the limbs of a material body, though having different shapes and 
functions, nevertheless constitute an organic whole in which no part is 
superfluous while none is independent of the others, so also the created 
spirits formed a spiritual body of which Christ was the head, the other spirits 
being the limbs. In a well-ordered kingdom on earth the king, as the head of 
the country, together with his ministers and his officials high and low, and 
the mass of his subjects, constitute a single great family in which everyone 
works for the common good, upon which, in turn, the welfare of the 
individual depends. The same was true of the great family of the spirits. 
Every spirit had its allotted task, great or small, but together they all formed 
one great and glorious unit, in which no spirit was superfluous and in which 
no spirit worked for itself alone, but in which all collaborated with each 
other at the wonderful task to be fulfilled by God’s Creation. They were to 
share in the labors of God and, consequently, in the happiness and beauty of 

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Him Who had called them into existence, in the glory of God and of Christ, 
their king, whom God had anointed. 

“That is why the Apostle Paul in his epistles constantly refers to the 
‘secret of the body of Christ’. ‘Just as our bodies have many parts and not 
all parts have the same function, so we, though many, are one body in 
Christ. In relation to one another we are all body parts, yet such that the 
gifts granted to us by the grace of God differ from each other.’ (Romans 12: 
4-6) ‘That we may progress in everything through him who is our head, 
Christ, for in him the whole body is joined together as a unit in which each 
part has its assigned function, as a result of which the whole being grows.’ 
(Ephesians 4:15-16) ‘Christ is the head through whom the whole spiritual 
body, united and held together by its joints and sinews, grows and flourishes 
in God.’ (Colossians 2: 19) 

“This great communion of spirits is also referred to by Paul as the 
‘church’. ‘Christ is the head of the body – of the church.’ (Colossians 1: 
18) ‘God has put all things under his rule and has made him the supreme 
head of the church, the ‘church’ being his body, and the fullness of him who 
fulfills all in all.’ (Ephesians 1: 22-23) 

“The ‘church’ is therefore the communion of spirits loyal to God 
under the rule of Christ. The word ‘church’ signifies the ‘rule of the Lord’.. 
Whoever pledges his allegiance to this rule and, consequently, to God, 
belongs to the ‘church’. The true meaning of the word ‘church’ therefore 
has nothing in common with your worldly churches and religious 
denominations, which are the work of man, conceived in human error, and, 
like all of man’s handiwork, ephemeral. 

“What Paul describes as the ‘spiritual body of Christ’ was a literal 
fact in the spirit Creation. All spirit beings brought into existence were 
members of the great spiritual organism and were subordinate to Christ, its 
head. They were, however, under no compulsion, enjoying perfect liberty 
and being free to follow their own will in all things. All of them were truly 
devoted to Christ, God’s regent and their king, and through him, to God. 
This great spiritual family was closely united in the bonds of love. Christ’s 
rule as God’s regent was not that of a despot, but one of brotherly protection. 
It was the protecting hand of the strong extended to shield the weak. 

“Their free will, which was the highest gift conferred upon the spirits 
by the Creator, made it possible for them to refuse obedience to the orders of 
the king whom God had set over them. The words of the Bible: ‘The 
Creator cannot trust even His servants, and His angels, too, are guilty of 
error’ (Job 4: 18) and ‘Consider: Even on His holy angels God cannot rely, 

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and heaven is not pure in His sight’ (Job 15: 15) are true of every created 
spirit, except for the first-born Son of God. And yet, they are holy spirits so 
long as they recognize God’s and Christ’s sovereignty over them and do not, 
by apostasy, separate themselves from God’s kingdom. 

“Unhappily the defection of a large part of the spirit world from God 
came about through rebellion against Christ’s kingship. It was not, as you 
teach, a direct rebellion against God Himself, but against the regent 
appointed by Him. 

“This was the first revolution, and it took a course more human than 
you can imagine. It was an exact counterpart of the revolutions you have on 
earth. In your own uprisings, it is not the physical bodies of the 
revolutionists that lay the plans and attempt to carry them out, but their 
spirits. And if you follow the origin and history of human revolutions in all 
their details, you will get an essentially accurate picture of what happened 
during the first revolt in God’s spirit world. 

“All revolutions are planned well in advance. They do not arise 
suddenly. They usually originate with some ringleader, who wins as many 
adherents as possible to his cause, unfolds his plans to them and promises 
them high offices and positions of influence in the event of success. Those 
so initiated next go to work, carefully at first but gradually more openly, on 
the great mass of the people, without whose help no revolution is possible. 
This mass of so-called followers, who do most of the raging and shouting in 
earthly revolutions, generally know nothing of what it is all about. They join 
the movement because others do, and shout because others shout. They are, 
therefore, less guilty than the ringleaders, who considered their plans with 
all of the consequences thereof beforehand and carefully prepared all the 
details. They know exactly what they are doing and are, hence, even when 
judged by human laws, subject to the greater penalties, whereas the mass of 
their followers are judged and dealt with much more leniently. 

“The ringleader in the revolt in God’s spirit kingdom was Lucifer, the 
‘light-bearer’, the second son of God, and after Christ the highest and fairest 
spirit in Creation. What was his aim? He was ambitious: he wanted to be 
the supreme ruler, being unwilling to occupy a second place, subordinate to 
a superior. He wanted to take Christ’s place and to reign in his stead. He 
wanted to usurp his brother’s place. 

“This plan did not come to him suddenly; it matured gradually within 
him, until his determination became fixed and found consummation in the 
sin which besmirched this high spirit. 

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“God did not interfere to nip the revolt in the bud and to prevent it by 
force as He could have done. He leaves His creatures free to act as they 
choose, just as among men He does not intervene when they begin to plan a 
crime and prepare for its execution. So He allowed Lucifer and his fellow 
ringleaders to proceed and did nothing to hinder them from trying to beguile 
the higher and more influential spirits and to lure the masses of followers 
with promises. It was the supreme test to which God desired to put the 
whole created spirit world, leaving it free to decide whether it would remain 
true to Christ as its lawful king, or whether it would desert to Lucifer. 

“One of the followers, of whom there were many in all ranks of the 
spirits, was a prince known in your Bible as Adam, the name he bore as a 
human being. There were countless princes like him in God’s spirit 
kingdom, each of them, like Adam, the ruler of great numbers of subjects. 
Many of the princes became ringleaders to help Lucifer in his preparations 
for the revolt. Others, of whom Adam was one, merely supported the 
movement, along with greater or smaller contingents of their adherents. 

“The moment arrived when Lucifer and his party considered 
themselves strong enough to usurp control of the spirit kingdom, the more so 
as a large part of Michael’s forces was ready to throw in its lot with them. 
As is also true of your revolutions on earth, great efforts had been made to 
win over the army to the side of the rebels. In this, Lucifer had succeeded to 
a great extent. God had maintained these forces, which were, in a sense, a 
standing army provided against any possible future need, as you also keep 
standing armies as a safeguard against sudden emergencies. 

“When the battle began and the spirits had made their choice whether 
to fight for or against Christ, God intervened. The hour of trial was over; 
inner and open desertion had become a fact, and the punishment followed. 
Prince Michael received orders to overthrow the rebels with the legions that 
had remained loyal. Armed with the might of God, he carried out the 
command. Terrible was the fate that now overtook the one-time light-bearer 
and his chief henchmen. They were banished into the lowest spheres of 
Creation, into darkness and horror that you cannot imagine. I cannot make 
the real nature of the depths of darkness comprehensible to you. This is true 
also of your earthly darkness. You mortals experience darkness where light 
totally disappears. The more the light fades the greater the darkness 
becomes. It therefore owes its being to the withdrawal of light, but what it 
consists of is beyond your comprehension. You also know from experience 
that a mixture of all colors produces white and that all colors are contained 
in the ray of light; you know, further, that black is merely the absence of all 
colors. Translate these human observations to the exile of the fallen spirits 

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from all contact with light and, consequently, with all color, and you may 
form an idea of the impenetrability of the gloom to which they were 
consigned, even if you cannot conceive of the true nature of darkness. 

“The Holy Scriptures contain frequent references to this battle of the 
spirits and to the overthrow of the evil ones. Christ himself says: ‘I saw 
Satan toppled like lightning from heaven.’ (Luke 10: 18) The Apostle John 
had a vision of the battle of Michael and his legions with Lucifer: ‘Then a 
battle ensued in heaven; Michael and his angels fought with the dragon, and 
the dragon and his angels offered resistance. But they were not victorious 
and could no longer remain in heaven.’ (Revelation 12: 7-8) Peter writes: 
‘God did not spare even the fallen angels, but drove them down to hell, into 
the caverns of darkness, where they will be held captive until they turn their 
hearts to God again.’ (II Peter 2: 4) 

“The original Bible contained as its first report an account of the spirit 
Creation and of the defection of part of the spirit world that was similar to 
the description I have given you here. Subsequently, however, it was 
deleted. 

“In considering the defection of a great part of the spirit world, men 
may well ask: How was it at all possible for spirits, high in rank and 
enjoying perfect happiness, to fall? The reason in the case of these spirits 
was the same as that which so often leads your own souls astray: the 
craving for more.. He who has much wants still more, and he whose power 
is great desires to see it augmented, even at the risk of losing everything at 
one stroke. Do you not see the same thing exemplified in the great leaders 
in the history of mankind, and in a small way in everyday life? 

“At God’s behest Ezekiel sang a lament about the king of Tyre. In it, 
he pictures in stirring words the reason for the king’s defection from God as 
a spirit at the time of the great spirit revolt under Lucifer, which he had 
participated in as a follower and, in consequence, had been defeated: ‘You 
were the image of perfection, full of wisdom, and perfect in beauty. You 
were in Eden, the garden of God. Your robes were covered with an array of 
precious stones: sardius, topaz and jasper, chrysolite, beryl and onyx, 
sapphire, ruby and emerald. Wrought in gold were your edgings and 
ornamentations; they were prepared on the day that you were created. You 
were an anointed, protecting cherub; I had appointed you thereto. You dwelt 
on the holy mountain of God and walked amid fiery stones. You were 
irreproachable in all your doings from the day you were created, until you 
sinned. By consorting (with Lucifer) your heart became filled with 
wickedness. And after you sinned, I drove you from the mountain of God 

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and cast you, my protecting cherub, out from amid the fiery stones. You had 
become arrogant because of your beauty, and you ignored your wisdom in 
favor of your splendor. That is why I cast you down to earth.... By the 
multitude of your sins and the unfaithfulness of your doings, you have 
defiled your sanctuaries. Therefore, I brought forth a fire from within you, 
which devoured you, and I have turned you to ashes upon the earth in the 
sight of all who beheld you. You have come to a horrible end and are lost 
for an indeterminate time.’ (Ezekiel 28: 12-19) 

“‘You had become arrogant.’ These words best express the reason for 
the defection of the spirit world. The desire to rule, not to serve, brought 
about its downfall. 

“What, however, was the fate of the great mass of the rank and file? 
They were far less guilty than the horde of ringleaders, and since God’s 
punishments are always commensurate with the offense, He could not, in 
justice, commit them together with Lucifer to the same pit of darkness. 

“God dealt very leniently with them, condemning them to a relatively 
light penalty. He did, indeed, cast them out from their former glory, but 
only to transfer them to a sphere that, if you could see it, you would regard 
as heaven. It may not have been comparable to the splendor that they had 
enjoyed in God’s kingdom, yet it answered your conception of paradise. 
The sphere to which the followers were transported was the ‘paradise’ of 
your Bible. It was not on this earth, as you incorrectly assume, for at that 
time, material Creation had not yet come into existence. The Biblical 
account of paradise as a beautiful garden, with its rivers, trees, flowers, and 
fruits, has led you to think of it as being on earth. You do not know that 
everything you have on earth in material form is also to be found in spiritual 
form in the spheres of the Beyond. There, too, there are shapes, habitations, 
rivers, trees, bushes, flowers, fruit, food and drink, gold and jewels, 
mountains and valleys, music and song, fragrances, colors and sounds. You 
will find this statement of mine confirmed in many passages of the Holy 
Writ. You find there descriptions of the City of God with its walls and 
gates, its flowing waters and its blooming flowers, and all the treasures that 
gladden the heart. You look upon these things as metaphor. They are not 
imagery, but reality. Did not Christ himself say: ‘In my Father’s house there 
are many dwellings. If it were not so, I would have told you. I am going 
there now to prepare a place for you, and when I have been there and 
prepared a place for you, I will come back and take you with me, so that you 
also may be where I am.’ (John 14: 2-3)? Did Christ not also say: ‘I shall 
not drink again of the fruit of the vine until that day on which I drink it anew 
in my Father’s kingdom.’ (Mark 14: 25)? In the Old Testament did not the 

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angel Raphael tell Tobias: ‘I partake of invisible food and a drink human 
eyes cannot see.’ (Tobit 12: 19)? Finally, does not the description of the 
fallen cherub given by the Prophet Ezekiel expressly mention the beautiful 
garments set with jewels and embroidered with gold, in which that spirit was 
clothed before its fall? Have I not told you, when speaking to you of od, that 
every spirit possesses an odic body as its spiritual body, and that your 
earthly bodies are merely condensations of the odic ones? The most perfect 
state of od is, therefore, not that in which it is condensed into matter, but the 
spiritual state. It is not the material body, but the spiritual body that is the 
more beautiful; not the material gem that is the most splendid, but the 
spiritual one; not material but spiritual gold that has the greater value. Gold 
and jewels, in both material and spirit form, are nothing but wonderfully 
prepared od, which in one case is present in its condensed, and in the other 
in its uncondensed state. This may be hard for you to understand since you 
are accustomed to thinking in terms of the material world, having no true 
conception of a spiritual state, about which you were taught nothing in your 
youth. But clairvoyants, whose spiritual vision enables them to see the 
ethereal, can understand perfectly what I have told you. They can also 
comprehend the description of paradise with its trees, plants, fruits and rivers 
as applying to a spiritual sphere. Also, what you experience, see, and hear 
in your dreams you do not perceive physically; all this appears to the 
dreamer in spiritual form and shape. 

“Such was the spiritual sphere of paradise into which the rank and file 
of the rebels were sent, not only as punishment, but also to try them once 
more. It was an act of justice and kindness on the part of God to give these 
spirits one more opportunity to redeem the transgression of which they had 
been guilty through weakness. They were mere followers, who had sinned 
not out of malice, but because in a moment of weakness they had yielded to 
the tempter’s enticements. They had outwardly renounced their allegiance 
to Christ’s authority, but at heart they were still divided between Christ and 
Lucifer, as is the case even today with so many people. In a way, they were 
leaning in two directions, but God’s justice demanded that they choose one 
way or the other, even with regard to their convictions. By transporting 
them into the sphere of paradise, He therefore put them into a ‘neutral zone’ 
where they could make up their minds. The choice would have been easy 
enough, had they still retained their mental faculties to the extent to which 
they had possessed them while dwelling in God’s kingdom. This, however, 
was not the case, for as I told you when speaking to you of od, every act of 
insubordination to God on the part of a spirit is attended by a change in its 
odic body, which becomes clouded, losing its purely spiritual nature and 

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undergoing a certain condensation. This not only impairs the intellect, but 
above all deprives the spirit of all recollection of its previous existence. 
Consequently, the spirits in the sphere of paradise were unable to recall the 
splendor in which they had lived in God’s kingdom before their fall. Could 
they have done so, the test to which they were submitted in paradise would 
have been impossible, for had they possessed any conscious recollection of 
their past happiness, and compared it with their actual lot, their choice would 
have been made without a moment’s hesitation. But they remembered 
nothing whatever of the splendors they had forfeited, or of the spirit battle 
that had been fought, or of their own defection in that battle. They were 
aware only of their existence at the moment, just as you mortals are aware 
only of the life you are actually living and have no recollection of any 
previous state of existence, most people believing that their present birth as 
human beings is also their first life. They know nothing of their erstwhile 
dwelling with God or of the subsequent incarnations of their spirit on earth. 
Only a few have a dim awareness of having lived before. 

“The test provided for the spirits in paradise consisted in a prohibition 
laid upon them by God, the purpose of which they could not understand, and 
which the Bible pictures as a certain fruit which they were forbidden to eat. 
This prohibition extended to all partisans who, like Adam, had participated 
in the revolution, who dwelt in the same sphere with him and who were 
clothed in a similar odic body. 

“These spirits were the object of particular attention for the loyal hosts 
of heaven as well as for the sinister powers of the abyss, the former seeking 
to persuade them to remain steadfast and to observe God’s command, the 
latter sparing no pains to convince the spirits that it would be best for them 
to ignore that command and dangling alluring prospects before them. It was 
the same battle that rages today about every human being. On the one hand 
he hears the insinuations of Evil, counseling the violation of the Divine laws 
and picturing sin in an advantageous light, and on the other, the inner voice 
of conscience, warning and admonishing him not to yield to temptation. It is 
for him to decide, which of the two he will follow. 

“Whenever you humans wish to attract the great mass of the people to 
your cause, you seek first of all to win over persons of standing in the 
community, and those whose judgment and course of action are likely to be 
the deciding factor with the masses at large. 

“Such also was the case with the hosts that dwelt in paradise, among 
whom Adam, once a high prince in heaven, stood out prominently by virtue 
of his great spiritual qualifications. It was, therefore, natural that his attitude 

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toward God’s prohibition would decide the course to be taken by the other 
spirits in paradise. For this reason, Evil was primarily concerned in bringing 
about his downfall, and for that purpose made use of a female spirit, the 
same one which had been allotted to Adam as his dual, and which is known 
in your Bible as ‘Eve’. Eve fell victim to the temptations of Evil and in her 
downfall caused Adam’s as well. Their example was followed by all the 
hordes of spirits dwelling in the sphere of paradise. 

“Through this second sinful fall, Adam and the other partisans became 
the property of the Evil One, and fell almost to the level of Lucifer himself. 
Driven from the sphere of paradise, they were hurled into the darkest depths, 
and from then on Lucifer was lord over them. In his own realm he was an 
autonomous ruler. It is true that he was still subject to the might of God, 
and, hence, not entirely free to do as he chose, but God did not restrict his 
authority over those who had voluntarily become his subjects. It was the 
terrible consequence of God’s justice that Lucifer was allowed to call his 
own all those who had joined him. For them, there was now no escape. 
Even if they repented their defection to Evil, they could not go back. They 
had indentured themselves to the Ruler of Hell for all time. That is the 
contract of indebtedness of which Paul says in his epistles that it was an 
‘insurmountable obstacle’ to the salvation of the fallen. 

“Things are no different in your earthly states. Whoever becomes the 
subject of a country must yield to its authorities. He may not leave its 
boundaries without their permission, and if the country in question goes to 
war with another country, he will never be allowed to join the enemy. The 
same thing is true of Lucifer’s realm. It is in a constant state of war with the 
kingdom of God. So it was out of the question that Lucifer would ever 
allow a subject of his to return to the kingdom of God. 

“Let me cite another example: Whoever volunteers for service in the 
Foreign Legion is held to the terms of his enlistment. He may regret his step 
a thousand-fold; he may weep over and lament the hardships he has to 
endure, but it will avail him nothing. He is under a harsh discipline that 
knows no mercy. He must stay, for if he tries to desert he will be overtaken 
and recaptured by the legionnaires, after which his lot will be harder than 
ever. There is no bridge to carry him back to the home and country he left of 
his own accord. 

“Satan’s dominions are a foreign legion of this sort. For those who 
had entered it, there was no retreat, no bridge spanning the gulf between the 
foreign legion of darkness and God’s kingdom. Not until later was this 
bridge built in the Redemption through Christ. 

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“That is why Christ, in the parable of the rich libertine and the beggar 
Lazarus, causes the same truth to be uttered through the words of Abraham: 
‘But aside from all this, a great chasm has been put between you and us, so 
that those who want to cross from our side to yours cannot, nor can you 
come to us from there.’ (Luke 16: 26) 

“By way of a third illustration, consider the fate of a soldier who 
deserts his own side in wartime and goes over to the enemy. However 
bitterly he may subsequently repent his desertion, and much as he may long 
to be back in his native country, he will not be released. 

“I have now taken you in my teachings to the point where you have 
two antagonistic realms standing in unbridgeable opposition to each other: 
the realm of those who are separated from God (the ‘kingdom of the dead’) 
and the kingdom of God. The realm of darkness against the realm of light. 
Lucifer’s kingdom against that of Christ, here Lucifer, there Christ. 

“Nevertheless, God loves all His children, even those who were 
driven from their Father’s home because of their own transgressions. Since 
He had created them through His Son, and had implanted them as spiritual 
limbs in the spiritual body of Christ, He was desirous that these severed 
limbs be reunited with His Son’s spiritual body – ‘those, namely, who do not 
remain in apostasy shall be grafted in again, for God is well able to graft 
them in again.’ (Romans 11: 23) 

“However, this re-grafting of the limbs broken from the tree of life, 
this re-incorporation of the severed parts into the life-giving organism of 
Christ’s body, was possible only if freely desired by the apostate spirits. 
God had given them a free will. It was of their own free will that they had 
joined the rebels in the spirit battle, some as ringleaders, others as followers. 
When these followers, again subjected to trial in the sphere of paradise, had 
fallen a second time, it was again by their own free choice. So by their own 
free choice they should have to raise themselves anew and return to the 
house of the Father. 

“This did not seem possible. 

“First, the return of Lucifer and his chief lieutenants had to be out of 
the question, for fallen pride turns into sullen spite that would rather remain 
unhappy than humble itself. 

“The way of thinking of the rank and file, those spirits that had been 
deluded into joining the revolt, was still very different from that of their 
leaders, yet they saw no hope of being saved from the abyss. Where no hope 

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of salvation exists, the will to achieve it is absent, and where the will is 
lacking, no effort is made to prepare the way to salvation. 

“Even if these spirits had possessed the will to escape, they would 
have faced an insurmountable obstacle in Lucifer’s control over them, which 
even God, because He had granted it, could not curtail. 

“But God’s ways are wonderful, and His wisdom finds means to 
achieve every end. ‘But Thou sparest all: for all are Thine, Oh Lord, Thou 
friend of all life. For Thy immortal spirit is in every thing.’ (Wisdom 11: 26 

– 12:1) 
“After the defection of the spirits, God therefore determined upon a 
plan by which He would recover those who had forsaken Him. 

“God’s Plan of Salvation is the great secret imparted to Paul and to the 
other Apostles by spirits that Christ sent to them, but even the Apostles did 
not dare to reveal this plan in its entirety to the early Christian 
congregations. Most of the plan would have been incomprehensible to them. 
In their case, too, it had to be left to the spirits of God, speaking through 
mediums, to instruct these congregations little by little in the whole truth, 
much as I am instructing you at this moment. 

“You too will find it difficult at first to grasp the full truth of God’s 
Plan of Salvation. Mortals cannot, as Paul repeatedly told the early 
Christians in his epistles, digest solid food, but must at first be fed with milk, 
as infants are fed. The truth in its full grandeur and in its entirety is the solid 
spiritual food fit only for those who have acquired spiritual strength. A 
selection of truths that are easily understood is the ‘milk’ that is given to 
those who are still infants in the faith and its truths. 

“What I shall give you in my following teachings will not be milk, but 
solid food, as indeed there was much solid food in what I have already 
related to you. I shall not content myself with merely apprising you of the 
truth concerning the great questions of the Beyond. Rather, I want you to 
gain a thorough knowledge of the fundamental causes behind the individual 
truths from my teachings, for only an understanding of the underlying 
causes of events satisfies the spirit. 

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God’s Plan of Salvation 

What we say is wisdom in the eyes of those who are 
ready to receive it, but it is not the wisdom of this world.… 
We proclaim God’s mysterious, hidden plan, which He 
conceived before all time began for our glory. 

(I Corinthians 2: 6-7) 

“After the revolt of a great part of the spirit world, God determined upon a 
plan for saving the unfortunate beings that had fallen into the abyss, and for 
bringing them back into His kingdom. 

“His clemency would be extended first of all to the less guilty, those 
countless hosts that had committed the sin of ultimate desertion when they 
were subjected to renewed trial in the sphere of paradise. Only after these 
had been saved, would their corrupters, Lucifer and his lieutenants, be 
allowed to return to the house of the Father. 

“God is just. Those who had been misled were guilty of weakness 
only, but those who had led them astray had sinned with premeditation. 
Since their offenses had been fundamentally different, so too would be their 
punishment and their respective paths of return from the abyss. 

“The first step toward salvation was God’s creation of spheres of 
progress or improvement, ranked according to laws incomprehensible to you 
and conceivable only by the infinite wisdom of God. In his letter to the 
Ephesians, Paul refers to these steps by which spirits may ascend out of the 
darkness toward God, when he mentions the spheres of development that 
God created in order to carry out His resolution that all would once again be 
reunited with His Son. At this point the original text makes use of the 
metaphor of the building of a house with its several stories. If you take this 
metaphor in a spiritual sense, you will more easily understand what I am 
about to tell you of the ‘spheres of improvement’ for the fallen spirits. 

“What you call ‘hell’ is the lowest stage to which all fallen spirits 
were sent. But even hell has a number of spheres of progress through which 
a spirit may work its way upward by a change of heart, until it reaches the 
first of the terrestrial spheres. These begin with the stage of the lowest 
forms of animal life and advance through the stages of rocks, plants, herbs, 
flowers, and the higher beasts, arriving finally at the stage of the highest 
animals, known to you as ‘human beings’.. These terrestrial spheres exist 
not only on your earth, but also on other heavenly bodies. There are, 
therefore, many stages parallel to those on your earth. The terrestrial stages 

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exist not only in the material form that you see before you in the animal, 
plant and mineral kingdoms, but there is also a corresponding spiritual form 
and, in consequence, there are spiritual animal, plant and mineral kingdoms 
embracing the most varied orders and species of living beings, which in the 
spirit kingdom are clothed in odic bodies, the counterparts of the material 
bodies you see on earth. Spirits parted from their material bodies by 
corporeal death return to the respective parallel spirit spheres, where they 
remain until they are reincarnated by rebirth on earth. Spirits that have not 
progressed are reincarnated in the same stage as often as may be necessary 
to make them fit for reincarnation in a higher one. 

“Each stage of advance required a special act of God for the planned 
physical shaping of the spirits. To this end He embodied the odic figures of 
pairs of spirits in the form peculiar to that stage and endowed them with the 
power to reproduce the bodies of this stage. The spirits themselves, 
however, are incorporated into the bodies thus procreated according to fixed 
laws of the spirit world. 

“You mortals indeed cannot understand the ‘how’ of all these 
processes, any more than you really understand the processes of nature that 
go on all around you, although you witness them daily with your own eyes. 

“Human science addresses itself to the question of descent, 
particularly with that of the descent of man from the apes. 

“There is no such thing as physical descent of a higher form from a 
lower one. Plants do not produce animals, nor do the lower animals produce 
the higher forms. Every form of life breeds true to kind, although within 
each species there are many races, the individuals belonging to races of the 
same species being capable of reproduction with one other. 

“Man belongs to the order of the apes. He is the highest race of this 
order, and you are correct in saying that the ape is the lowest form of man 
and that man is the highest of the apes. Man is, therefore, the highest animal 
on earth. Nevertheless, he has not descended physically from the ape, in 
spite of the fact that in point of physical development, the ape most closely 
resembles him. 

“Before its first incarnation in a human body, the spirit of a human 
being inhabited the body of an animal. It is therefore the same spirit rising 
through the different stages of evolution and coming ever closer to 
perfection. 

“These stages themselves undergo no physical changes. They are the 
same today as they were millenniums ago. Only in the course of the ages, 

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certain species died out because spirits were no longer incarnated in them. 
God created other, higher forms, in which those spirits are incorporated for 
which the extinct species had previously been designed. The extinct species 
had served as intermediate stages in their evolution upward. When these 
disappeared and the higher forms took their place, the spirits in question 
were compelled to wait longer before they could be born into the higher 
species that had replaced the extinct ones. 

“So it is that you find to this day the physical remains of extinct 
species of plants and animals that lived in former ages. 

“There is no regression of a spirit from one stage of progress to a 
lower one, although a spirit may remain at the same stage for a long time. 
As I have already told you, a spirit that has at its earthly death not 
progressed during that stage of its incarnation must be reincarnated in the 
same stage again and again until it is fit to enter the next higher stage. That 
is true also of humans. If, during its life on earth, a spirit has not made 
sufficient progress on the road leading to God, it must go through life again 
as a human being. Every life is an examination: whoever fails to pass, must 
try again until he succeeds. These are Divine laws that apply with equal 
force to all Creation. There is nothing capricious about the ways of God. 

“When I told you that a spirit does not regress into a lower stage, the 
reason is that, although it may have backslid in one respect, it will have 
advanced in another, so that a balance is struck. This, too, is governed by 
Divine law. 

“You can form no conception of the ages that elapsed from the 
moment of the fall of the spirits to that day on which the first fallen spirit 
was fit to be incarnated in human form. ‘With God a thousand years are as 
one day.’ (II Peter 3: 8) 

“Christendom today is ignorant of all these facts, and they run counter 
to your own previous ideas. But should I conceal the truth from you because 
you may find it beyond belief and because your fellowmen may scoff at it? 
You have the opportunity of inquiring into these truths during the spirit 
communications at all sorts of Divine spiritistic services, and you will find 
my statements confirmed everywhere. 

“Unfortunately the important facts I have just revealed to you have 
been deleted from the Biblical account of the Creation. Scarcely any of 
them have been retained. This account says nothing about the Creation of 
spirits by God, nothing of the revolt and secession of the spirits, nothing 
about the spheres of progress, nothing about the shaping of the odic bodies 
of the fallen spirits in various stages, and nothing about the incarnation of 

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those odic bodies into earthly substance. Your Biblical story of the Creation 
of the world describes it as if it were an original and entirely independent 
creation, quite unconnected with the creation of the spirits and their fall. 

“The original Bible contained all of these facts, but when the Holy 
Writ was revised later, the Powers of Darkness were at work to deprive 
mankind of the knowledge of how things are related in God’s Plan of 
Salvation and to withhold from them the consolation of knowing that 
ultimately everything will return unto God. ‘For it is God’s will that all men 
be saved and attain to full knowledge of the truth.’ (I Timothy 2: 3-4) It was 
for the very purpose of leading everything back to God that the material 
world was created. 

“The Powers of Darkness were, of course, much better served by the 
doctrine of hopelessness and despair, and by the belief in an ‘eternal hell’, 
about which one of your poets [Dante] has written the dreadful words: ‘All 
hope abandon, ye who enter here.’ 

“Such sentiments were far more acceptable to the rulers of hell than 
was the belief in a merciful God, Who may, indeed, be angered and punish 
with just cause, but Who, in the end, will forgive His children and call them 
back to Him. The true conception of the Deity has been debased by the 
doctrine of ‘eternal damnation’, designed only to inspire fear. What is more, 
that doctrine made it more difficult to carry out the Plan of Salvation 
conceived by a God Who sent to sinful and suffering humanity this message 
of all-forgiving love: ‘Even if a mother could forget her child, I will never 
forget you.’ (Isaiah 49: 15) 

“Many passages in your Bible have shared the fate of the paintings by 
the old masters placed upon the walls of some of your ancient churches. In 
later times, so-called ‘church painters’ came and daubed their commonplaces 
over the masterpieces. When you carefully remove the outer layer of paint 
from the walls today, the ancient pictures are once more revealed, leaving 
the beholder enraptured over the art of the great masters. 

“In the same way the truthful picture presented by the original Bible 
was defaced in later times. Erring mortals revised the Biblical accounts, 
omitting what they could not understand or adding their own mistaken 
explanations. Their successors ‘improved’ further upon the previous work, 
adding and deleting at will. In this way not only was the truth crowded 
aside, but many things crept into the Scriptures that tend to make a travesty 
of the word of God. A human poet coined the phrase: ‘Books have their 
fates,’ and unfortunately this is true of the Bible also. Much of what it 

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should contain has been eliminated, and much of what it does contain should 
never have been admitted, because it contradicts the truth. 

“When some ‘churches’ refuse to acknowledge this fact and persist in 
regarding the Bible you have as ‘authentic’, they are serving the cause of 
God poorly. In fact they are doing it more harm than good. Even the less 
educated, when they read the Bible carefully – and especially the account of 
the Creation – must realize that some of what is written there cannot be 
correct. 

“God Himself complains through the prophet Jeremiah about the 
falsifications introduced into the Old Testament: ‘How can you say, “We are 
wise and possess God’s law”? I tell you, the false pen of the copyist has 
made it into a lie. The wise are ashamed and dismayed, for they have 
trapped themselves. They have discarded the word of the Lord, so what 
manner of wisdom is left them?’ (Jeremiah 8: 8-9) 

“Elsewhere in the Holy Writ the truth has suffered at the hands of 
translators who have rendered certain words and phrases of the original text 
so inadequately as to distort their real meaning beyond recognition. 

“From what I have said you can see the reason for the great obscurity 
and the many misstatements to be found in the story of Creation as you have 
it today. Only occasional references retain a faint glimmer of the truth. 
Some of the stages of the evolution of material Creation are hinted at, but 
they are not consistent with the facts, whether in point of number or of 
sequence. 

“The same is true of the Biblical account of the Creation of the first 
human beings. Here the Creation of the spirits is confused with the 
incarnation of the first spirits in human bodies. 

“In the first chapter of the Bible you are told that God brought man 
into existence as His last Creation, after the earth, plants and beasts were 
already there. It says: ‘Then God created man in His own image, in the 
image of God created He him; male and female created He them. Then God 
blessed them and said unto them, “Be fruitful, and multiply!”’ (Genesis 1: 
27-28) 

“It is true that God created the two spirits that were the first to be 
incarnated as human beings, and which, as such, bore the names ‘Adam’ 
and ‘Eve’, in His own image prior to their apostasy. It is also true that He 
created them as male and female spirits, and that He blessed their union. 
This, however, was not after the earth with its plants and animals had been 
made, but it refers to the time of their creation as spirits. Anything made by 

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God in His image must be a spirit, for God is spirit, and spirit only, and, 
hence, not matter. Whatever He creates in His image must likewise be pure 
spirit, and not part spirit and part matter, as is the case with mortals. 

“The rest of the Scriptural account of the Creation of man contains 
contradictions even more flagrant. A few lines further on you are told that 
God made man, and, moreover, only the male, at a time when there was no 
other living thing on earth, whereas, according to the first account, man is 
said to have been made after all other life had been created. According to 
the second account, God placed man upon a barren earth, and not until then 
did He create a Garden in Eden, into which He brought the man. And not 
until then did trees bearing luscious fruits of all kinds grow in this 
‘paradise’, as you call the garden. God is then supposed to have told man to 
cultivate the garden and protect it. Inasmuch as there was, according to the 
same report, nothing else on earth, it is hard to imagine whom man needed 
to protect the garden from. So many sentences, so many contradictions! 

“Compare this incomprehensible picture with the true picture I have 
given you! There you see paradise as that spiritual sphere into which God, 
after the revolt of the spirits, sent the less guilty followers among the rebels, 
partly as punishment, partly to test them once more. Here stood the spiritual 
tree of the knowledge of good and evil; this was nothing less than God’s 
commandment, which had been given for the purpose of testing the spirits in 
this sphere, and whose significance they did not grasp. The observance or 
the violation of this commandment or rather, of this prohibition, would show 
whether the spirits in the sphere of paradise were prepared to take sides with 
God again, or whether they were fully determined to join Lucifer. Should 
they respond to this test by obeying God, the commandment would become 
for them the tree of life in God’s glorious kingdom; should they disobey, it 
would become a tree of death. They would then be driven from this paradise 
down into the spheres of Lucifer. That would be the day on which their 
severance from God would be complete, the day of their spiritual ‘death’. 
‘On the day you eat thereof, you will die.’ (Genesis 2: 17) 

“Now you understand why Adam was commanded to protect paradise, 
namely, to protect himself and the others against succumbing to the 
temptation to sin by disobeying God. Now you also understand what the 
Scriptures mean by saying that after the expulsion from paradise of the 
spirits that had shown disloyalty, they were prevented from returning there 
by cherubim with flaming swords. The die had been cast: they had given 
their allegiance to the ruler of the abyss. Henceforth the spheres of darkness 
were to be their lot. They had no further claim upon the fields of paradise, 
which will remain closed to those fallen spirits until the day on which they, 

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on their way back to God, have once again reached this spirit sphere of 
happiness as a preparatory stage for the sphere of heaven. Then they may 
re-enter the spiritual Garden of Eden, and from it ascend to that glory out of 
which they were once driven because of their own sins. 

“So the opposite of what God is supposed to have mockingly uttered 
according to the report in your Bible is true. That account says that God, at 
the moment when countless hosts of His children were being driven into the 
unspeakable woe of utter exile from His kingdom, exclaimed: ‘Man has 
become like one of us; now he knows what is good and what evil. Let him 
not also reach out his hand to take and eat the fruits of the tree of life and 
become immortal.’ (Genesis 3: 22) These are the words of a fiend, not 
those of an infinitely benign God and, as a matter of fact, they are the words 
with which Satan mocked the deceived spirits. God, on the contrary, wants 
these spirits, even after their fall, to reach out for the tree of life, in 
obedience to His will and in their return unto Him. 

“The powers of the abyss, however, are intent upon preventing those 
spirits, which first experienced God’s clemency in the creation of the 
‘spheres of improvement’, from extending their hands toward the tree of life 
and from returning to God. Could Lucifer have had his way, those stages 
would never have been created and no material world would ever have 
existed. He would then have been able to exercise his despotic sway over 
those spirits without restraint and without having to fear the loss of a single 
one of his subjects. 

“I must also take exception to the way in which the creation of the 
first woman is described. 

“According to the Biblical account, God resolved to give the first man 
a helpmate in his isolation. To this end He is said to have formed out of the 
earth every beast of the field and every bird of the heavens and brought them 
to the man, in order that he might find a woman among them. But no 
suitable mate was found. In order to remedy this inconvenient state of 
affairs, God is said to have caused the man to fall into a deep sleep, during 
which He took one of the ribs out of his side and closed up the gap with 
flesh. From the rib, God is said to have made a woman and brought her unto 
the man as his mate. 

“As you know, this story has been made the butt of ridicule, especially 
among the irreligious. It is painful to see God’s act of Creation so grossly 
misrepresented and exposed to ridicule by man. In this instance also, Evil 
has turned the fair image of truth into a repulsive caricature, through the 
instrumentality of its human agents and so that the conception of an 

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almighty and all-knowing God should be turned into something ludicrous, 
since to make a thing an object of ridicule is to forge the deadliest weapon 
for its destruction. God did not prevent this distortion of the truth, as indeed 
He does not intervene when people want to do evil things. Seekers after the 
truth, and the righteous generally, always had the means at their command to 
allow them to discriminate between the true and the false, also in the 
falsified versions of the Holy Scriptures, being free to communicate with the 
good spirit world from which they could learn the truth at all times. 

“What, then, is the true story of the creation of the first pair of human 
beings? 

“Adam was the first spirit to reach the point at which he could emerge 
from the higher orders of the animal kingdom and be incarnated in human 
form, although his incarnation did not proceed in the manner incorrectly 
related in the Bible. God did not fashion a human figure out of clay and 
blow life into its nostrils, thus making him a man. Rather, the incarnation of 
the first human spirit proceeded according to the identical laws that still 
apply today in the materialization of spirits. 

“This is a subject about which I have already instructed you at length, 
so you know that today the od of so-called ‘materialization mediums’ is 
required for converting the spirit forms into matter. 

“This same law was applied by God in the incarnation of the first 
human spirit. Since, naturally, no human materialization mediums were 
available to supply the required od, God took the od of the earth in a 
composition that corresponded to that of the human body. The odic mixture 
was the same as that out of which the human body develops when it grows 
today. Already Paul said that ‘God gives each form of life its own 
characteristic body. Not all earthly creatures have the same material body. 
The body of man is unlike that of the four-footed beast, as this again is 
unlike that of a bird or a fish.’ (I Corinthians 15: 38-39) The preparation of 
the od for the incarnation of the first man was undertaken by God’s spirit 
world. 

“The body of the first man, whom you call ‘Adam’, was therefore 
literally taken ‘from the earth’, although not in the manner in which you 
have heretofore believed. No figure was fashioned out of clay, but the spirit 
limbs of that spirit being were covered with a material body, with the aid of 
the condensed od of the earth. That same body of Adam’s, formed as I have 
described, was again dissolved into earthly od after his death. It had been 
taken from the earth in the form of od, and in the form of od it was returned 
to the earth. That is the law that governs all material beings. 

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“The first man who thus came into existence was the only one of his 
kind. As your Bible quite rightly says, he was lonely, surrounded as he was 
by nothing but plants and animals, and he longed for the hour when another 
spirit should have progressed to the point at which it could be incarnated in 
human form. He therefore looked about among the higher animals to find 
one that at its death might be considered worthy in God’s sight of being 
advanced to the human stage. Your Scriptural account hints at this when it 
tells you that God brought all the beasts unto the first man, so that he might 
look for a helpmate from among them. 

“The day came at last on which another spirit reached the human 
stage. This time it was a female spirit, the same one which had been Adam’s 
consort in God’s kingdom and later, in the sphere of paradise, where she had 
been the first one to disobey, and had caused Adam to disobey likewise. 

“As her guilt had been the greater, so too had been her punishment. 
Her ascent from the depths had therefore been slower, and she did not reach 
the level of human existence as soon as did her male dual spirit. 

“The story of the incarnation of this female spirit as given in the Bible 
of today gives a faint inkling of the truth. 

“The incarnation of ‘Eve’, as the first woman is called in your Bible, 
took the same course as do all spirit materializations. In her case it was no 
longer necessary for God to take the od of the earth, since a ‘materialization 
medium’, namely Adam, was available. Adam’s possessing unusual 
mediumistic powers was due to the circumstance that the spirit world had 
materialized his body and was in constant mediumistic contact with him. 

“Just as today the materialization of a spirit is possible only when the 
materialization medium is in a deep trance, so it was in those times. The 
deep trance into which Adam fell is referred to in the Bible by the words: 
‘God caused Adam to fall into a deep sleep.’ (Genesis 2: 21) This was a 
mediumistic sleep, in which Adam’s spirit left his body. As is the case also 
today, the od of the materialization medium is not sufficient to effect 
complete materialization and must be supplemented by substance drawn 
from the medium’s body in dissolved form. So, in materializing Eve, the 
spirit world dissolved a part of Adam’s physical substance and used it to 
fashion Eve’s body. This proceeding gave rise to the Biblical account of the 
removal of one of Adam’s ribs: ‘When Adam had fallen asleep, God took 
one of his ribs and formed it into a woman.’ (Genesis 2: 21-22) 

“As a rule, the materialization of spirits lasts for a limited time only, 
after which dissolution takes place and the od and physical substance lent by 
the medium is returned to him. However, in the case of Eve, permanent 

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materialization was aimed at, and for this reason, none of the od or the part 
of the physical substance taken from Adam could be restored to him. Hence, 
the spirit world had to make good his loss, which it did by drawing upon the 
od of the earth, as it had done when it first formed Adam’s body. This is 
indicated in the Bible with the words, which you have so far not understood: 
‘He closed up with flesh the place where the rib had been removed.’ 

“This is how the first pair of human beings was formed, from whom 
the whole line of human beings was to descend by way of reproduction. 

“In physical reproduction, only the seed out of which the child’s body 
is to grow is transmitted. The spirit is united with that body only moments 
before birth, in conformity with laws unknown to you. The life of the child 
within its mother’s womb originates with her. It is her blood that circulates 
through the child’s body and sets its organs in motion as soon as they 
become reasonably ready to function, which generally happens in the fifth 
month of human pregnancy. This movement of the child’s organs while it is 
still in the womb is necessary, to accustom them to the part they will have to 
play. It is not, therefore, produced by the child’s spirit, which is not 
embodied until later, but by the mother. It is a process similar to that used in 
breaking in an engine after it has been finished and assembled. Initially, it is 
set in motion by outside power, before being equipped with its own, under 
which it will later operate. It must be broken in before it is ready for service, 
and the same thing applies to the bodies of developing terrestrial beings. 

“God’s omnipotence and wisdom are nowhere more evident to 
thoughtful minds than in connection with nature’s great secret of the coming 
into the world of a new human life, the same thing being true, of course, as 
regards all other living creatures. In all instances it is fallen spirits that are 
incorporated into bodies produced by procreation, in conformity with laws 
of God conceived with such wisdom that your human understanding could 
not grasp this Divine secret, even were I to try to explain it. 

“Adam and his wife had sons and daughters. (Genesis 5: 4) The 
brothers took their sisters as wives, so that when you read in the Bible that 
Cain, after slaying Abel, fled into another country and ‘knew’ his wife there, 
this does not mean that he first met her there, as though there were other 
people not descended from Adam and Eve. According to Hebrew usage, the 
word ‘to know’ refers to having sexual intercourse. It is said of Cain: ‘And 
Cain knew his wife; and she conceived, and bore Enoch.’ (Genesis 4: 17) 
The same words are used in speaking of Adam: ‘And Adam knew his wife 
Eve; and she conceived and bore Cain.’ (Genesis 4: 1) 

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“Thus all mankind is descended from the first pair of human beings 
and constitutes the highest terrestrial level of progress in the ascent of the 
fallen spirits. This was the border of Lucifer’s jurisdiction, and before the 
Redemption, this was the point beyond which no fallen spirit was allowed to 
pass. Being lawfully Lucifer’s subjects, none could escape from his rule, 
since he was unwilling to waive his right of sovereignty even in the case of 
those spirits that had repented of their misdeeds and longed to return to 
God’s kingdom. The surrender of this right had to be forced upon him by a 
Redeemer, prior to whose coming all human spirits were obliged to remain 
in the human sphere, either as corporeal human beings, or as spirits in a 
sphere of the same level as that of earthly beings. Beyond this lay the great 
gulf dividing Lucifer’s kingdom from God’s kingdom. To bridge this gulf, a 
victory over Lucifer had to be achieved. Later I shall give you the details 
about the concept of Redemption and how it was carried out. 

“God had planned, once Redemption was accomplished, the creation 
of the ‘spirit spheres’ through which the spirits of human beings could, after 
their earthly death, ascend to the sphere of heaven step by step. To create 
such spheres before the Redemption would have served no purpose, since 
none of the fallen spirits could have reached them, and through them 
attained heaven. 

“In this connection I want to call your attention to another truth of 
great importance, namely, that before the Redemption there lived a great 
many human beings who were the incarnation not of fallen spirits, but of 
spirits from heaven to whom God had granted permission to be born as 
human beings, in order that they might help others to attain the true faith in 
God and thus prepare themselves for the Redemption. Among these 
heavenly spirits that lived in human form were Enoch, Abraham, Isaac, 
Jacob, Moses, Joshua, Caleb, most of the prophets, Mary, the Mother of 
Jesus, and many others whose names are not contained in the original 
Scriptural documents. After their death on earth, these spirits returned to 
God’s kingdom, since, having taken no part in the defection from God, they 
had not fallen under Lucifer’s jurisdiction. 

“As for the spirit spheres that were provided for in God’s Plan of 
Salvation and through which, by that plan, the human spirits were to ascend 
to God after the Redemption, they are 13 in number. I need not describe 
each in detail. What you, as a mortal, can understand of this subject has 
already been told to you personally by spirits from the several spheres in the 
many communications imparted through mediums for your enlightenment. 
From their manner of appearance and from what they said you were able to 

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form an idea of their lot in each sphere, as well as of the general appearance 
of the spheres themselves. 

“You have seen those suffering human spirits that went into the lowest 
of the 13 spirit spheres after their earthly death, and from them you have 
learned the meaning of Christ’s words: ‘Cast him into the outer darkness; 
there shall be weeping and gnashing of teeth.’ From them, also, you learned 
the meaning of these words of the Bible: ‘The dead know nothing.’ Those 
spirits that were severed from God and condemned to spiritual death as a 
result of their unbelief during their life on earth knew nothing. They did not 
know who they had been as human beings or where they had lived. They 
did not know where they now dwelt or the significance of the horrors that 
they experienced in this darkness and that made them so unhappy. 

“You could observe that as the spirits rose into higher spheres their 
consciousness broadened and their opposition toward God decreased. You 
were able, likewise, during these communications, to distinguish the 
different light effects pertaining to the individual spheres, the colors ranging 
from the deepest black of the lowest stage, through all colors, to the most 
radiant white of the uppermost sphere. The 13th sphere is of a white too 
dazzling to be endured by mortal eyes. This is the sphere inhabited by 
God’s pure spirits. It is what you call ‘heaven’. 

“From what you have seen of the spirits of the lowest spheres you will 
have gathered how hard it is for them to struggle upward from their 
lamentable state, for their ascent within those spheres is possible only if they 
turn to God. But you yourself have witnessed the rebellious attitude taken 
by these very spirits toward any thought of God. It is a great act of 
clemency on the part of God to allow them to reassume human form with the 
least possible delay, for it is easier for them to acquire a belief in God as 
human beings, from what they see of God’s Creation and learn from their 
own reflections or from the instruction and example of others, than it would 
be in those low spirit spheres. 

“Most human spirits must go back to earth repeatedly, seeing that 
their lives there again and again leave much to be desired and cause them to 
return to the lowest spirit spheres instead of fitting them for the higher stages 
of the Beyond. Consider the lives of most humans. Are they not wholly 
centered on worldly matters? How many ever even think of God, firmly 
believe in Him and live righteously? Ever since the Powers of Evil 
introduced money into the world, they have had an instrument that gives 
them an unrestricted dominion over the majority of mankind. 

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“The time that the spirits of the lower spheres must spend in the 
Beyond before they are reincarnated in human form varies in each individual 
instance. It is determined in part by that spirit’s transgressions during its 
preceding stay on earth. God is just, and every sin must be atoned for, but 
He is also charitable, and never punishes His creatures as severely as they 
deserve. 

“The spirit communications from which you learned what you know 
of those 13 spheres came through mediums of the most widely varied types. 
This was done to provide you with evidence for the truth of these 
communications, for had you received the accounts of all the spheres 
through one and the same medium, you might have thought that they 
proceeded from his subconscious. As you know, your modern science is 
always ready to resort to the word ‘subconscious’ when asked to explain 
anything in this field that it cannot account for on purely human grounds, but 
that it is unwilling to attribute to the working of spirits. 

“The creation of the 13 spirit spheres was the last act in God’s Plan of 
Salvation, and before it could be effected, a far more difficult problem had to 
be solved. What good were stages of progress from the deepest sphere of 
hell to the highest earthly one – the human stage – and what good were 13 
spirit spheres planned for the further ascent to the height of God, as long as 
Lucifer refused to release any of the spirits that had sided with him and 
insisted on exercising his sovereignty over them, a right which God had 
conceded? 

“Who, indeed, could force Satan to waive his rights, at least over 
those who contritely longed to return to God? True, God Himself could 
have done so, but His sense of justice had conceded those rights to Lucifer, 
and that same sense of justice now kept Him from diminishing them. 

“Only a spirit willing to enter the realm of the Prince of Darkness and 
to expose itself to the rigors of his tyrannical rule would have the right to do 
battle with him. The same right applies when a people that is oppressed and 
harassed by its rulers rises against its tormentors in an effort to shake off 
their yoke. 

“But it had to be a spirit that would not, by deserting God, become 
subject to Lucifer, and thus fall irretrievably into his clutches. 

“It had to be a celestial spirit that, in assuming human shape, would 
enter Satan’s dominion in body only, for everything that is embodied in 
matter is exposed to the influence of the Powers of Evil. That is why evil 
has so great a hold over all earthly creatures, even over those that are not evil 

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minded. The most righteous of men daily experience the power of evil and 
often stumble under its influence. 

“Thus, the undertaking would be a great risk for the celestial spirit that 
attempted it. After its human birth, it would be a human being, like all other 
humans. It would remember nothing of its previous existence as a spirit of 
heaven. It would be ignorant of its own identity as well as of the mission for 
which it had been incarnated, and would be tempted by the Evil One to sin, 
like all other humans. Moreover, God would not provide any greater 
spiritual aid than He gave to others, for this would have offended His sense 
of justice. This celestial-spirit-become-human would have to earn whatever 
special Divine aid might be needed for solving its task by repelling all 
advances of Evil. In the measure in which it withstood the great temptations 
to sin, it would receive more and more assistance from God. This is true for 
all humans. On the other hand, as the measure of Divine aid increased, the 
assaults by the Powers of Evil were allowed to increase as well. God does 
not allow anyone to be tempted beyond his strength. Children may not be as 
severely attacked by Evil as adults; shoulders able to bear only half a 
hundredweight must not be called upon to carry twice that amount. 

“So, the celestial spirit that was to assume human form would not be 
exposed in childhood to the degree of evil influences with which it would 
have to contend as an adult. Only after it discovered its identity and the 
purpose to be served by its incarnation would hell be permitted to unleash its 
full strength. Then the life and death struggle would begin. That spirit as a 
mortal would have to fight defensively against Evil, which would try to 
induce it to abandon God. It had to be a battle that ended in the physical 
martyrdom of the incarnated celestial spirit, provided it remained steadfast 
unto death. It is the recognized procedure of the Forces of Evil, when their 
light and intermediate artillery fail to reduce a fortress, to bring up their 
heaviest batteries in the shape of physical torture, and thus to try to compel 
surrender. For this they always find human instruments and helpers. 

“If, in the face of the greatest torments of mind and body that the spirit 
could suffer as a mortal at the hands of the Powers of Hell and their human 
agents, it remained faithful and true to the last breath, then indeed it would 
have earned the greatest measure of Divine aid and strength which can be 
granted to any spirit. Armed with this Divine power it could, after its earthly 
death, wage an offensive battle against the Powers of Hell, which as a mortal 
it had been able to meet in defensive combat only. Its victory over Lucifer 
would then be assured, since the legions of heaven would be at its disposal. 

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“It had to be a battle like that which had once raged in heaven when 
Michael and his legions overthrew Lucifer and his followers. 

“This time, however, the battle was to be fought in hell, which the 
celestial redeeming spirit would invade, in order to overcome Lucifer on his 
own ground. Lucifer was not to be deprived of his sovereignty over the 
apostate spirits or to be condemned to utter impotence; the victor was only to 
curtail Lucifer’s previous authority, for theretofore he had exercised it not 
only over those who were with him at heart, but to an equal extent over 
others who had intentionally sided with him, it is true, but who now repented 
of their action and longed to be discharged from Satan’s foreign legion, in 
order that they might return to the kingdom of God. Through the victory of 
that high celestial spirit, Satan would be forced to release the penitent spirits 
from his despotism, retaining the right, however, to employ every means of 
temptation, as before, in order to bring about another change of heart in them 
and to bind them to himself anew. But no longer might he keep them under 
his scepter by force as he had done in the past. He would be compelled, as it 
were, to pull back his border guards from the bridge built by the Redeemer, 
so that no spirit desiring to return to its homeland would be forcibly 
prevented from doing so. 

“Should the Prince of Darkness consent to this limitation of his rights, 
which, as the vanquished one, he was compelled to do, and should this 
limitation be made explicit in the terms of the treaty of peace, its observance 
by Satan would thenceforth be obligatory, since God Himself was the 
omnipotent and just guarantor of the treaty, even hell being subject to His 
might and helpless against His arm. 

“The consequences of such a peace would in the end be disastrous for 
Lucifer and his kingdom, for by it, he would lose his subjects one by one, 
and in the end, share the fate of a general whose entire forces have deserted 
to the enemy and who, when at last reduced to utter helplessness, has 
nothing left but to admit defeat and surrender. 

“In the same way, Lucifer, after having been abandoned by all, would 
ultimately recognize his impotence before God and be the last one to 
voluntarily tender his submission. 

“This, then, would be the day on which, under God’s Plan of 
Salvation, there would be no more separation from Him, no more ‘death’. 
That would be the day when all the branches once broken off from the tree 
of life would be regrafted onto it – the day when lamentation and sorrow 
would be no more – and the day when all the tears shed in such numbers by 
His erring children on their long road of separation would be dried by Him. 

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That would also be the day on which the kingdom of God once again shines 
in all the glory it had before the fall of the spirits, and on which all of His 
children, who will have returned home, resume the places that had once been 
theirs in their Father’s house. 

“Even Lucifer, the last and most penitent of all to cross the bridge 
built by his conqueror, would again be the glorious light-bearer of old, by 
the side of his kingly brother, Christ, whose love and wise rule he had so 
contemptuously spurned, and the heavens would resound with paeans of joy. 

“Such was the Plan of Salvation conceived by God after Lucifer and 
his angels had fallen, but it was revealed by Him only to his first-created Son 
and to a few of the highest spirits of heaven. One of them was to volunteer 
to undertake, when called upon, the dangerous mission of being born as a 
human being and defeating the Prince of Darkness. They all knew what it 
meant for them to assume human shape. They knew that as human beings 
they would incur the risk of being overpowered themselves by the very foe 
they had set out to conquer, and that, in this event, the goal of Salvation 
could not be achieved. They knew, too, that a defeat of the spirit that was 
sent to earth as a redeemer would make necessary the sending of a second, 
perhaps to be followed by others, until the effort was successful. 
Nevertheless, every one of the high heavenly spirits gladly volunteered to 
undertake the venture. 

“However, Christ, the highest of created spirits and God-appointed 
king over the spirit world, was the first to ask to be allowed to make the 
attempt. It was against him that Lucifer had revolted, and it was on his 
account that the great division had come about. It was on his account also 
that the gulf between the kingdom of God and the kingdom of Darkness had 
opened, and for these reasons he felt that he, and no other, should build the 
bridge across that gulf to enable all of God’s wayward children to make their 
way home. 

“God consented to the incarnation of His Son, to take place when at 
least some of the fallen spirits, in their ascent through the spheres of 
progress, had advanced to the highest earthly, i.e. human, stage, and had 
given evidence of a desire to return to God. 

“The plan was kept secret from all other spirits of God’s kingdom as 
well as from the Powers of Darkness, in order that hell might have no 
opportunity of thwarting it. Had the Forces of Evil known the true purpose 
of the human birth of the Son of God, had they known that his desperate 
struggle against the assaults of Evil, and his agonizing death were 
prerequisite to his victory as a spirit over Lucifer, they would never have 

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tempted him. They would have done their utmost to prevent, instead of 
bringing about, his death upon the Cross. 

“Only after Christ had died a Redeemer’s death would the time be ripe 
to reveal God’s Plan of Salvation to all Creation in its full, inconceivable 
grandeur, for then its revelation could no longer do harm, but only good. 
The ‘rough brickwork’ of the structure of salvation was finished and could 
no longer be destroyed. The completion of the inside work would rather be 
hastened by proclaiming the plan, for this completion would lie in the fact 
that the spirits that had once forsaken God would now return home over the 
bridge the Redeemer had built for them. 

“Every part of God’s Plan of Salvation that might be revealed to 
mankind as an anchor for its hopes was to be found in the original Bible, 
including the truths concerning the Creation of the spirits, their revolt, their 
fall, the creation of the spheres of rehabilitation as the means for a gradual 
ascent from the abyss, and the coming of a great, God-sent envoy as 
deliverer. Except for the announcement of the Messiah to come, everything 
was expunged from the sacred writings of the Old Testament little by little. 
Mankind no longer understood these truths, and what humans do not 
understand they generally regard as folly and dismiss from their minds. 

“This was true also in the days of Christ. Whatever lay outside of 
people’s daily experience or conflicted with the beliefs inherited from their 
ancestors could not be brought home to them then any more than it can 
today. For this reason, Christ did not devote himself to expounding those 
truths in detail, but confined his teachings to proclaiming the truth 
concerning God, the fulfillment of the Divine will, and his own mission on 
behalf of the Father. Everything else he left to the truth-bearing spirits that 
he planned to send to mankind. 

“But even after God’s spirit world had arrived in the role of teachers, 
only those who had made progress in the knowledge of the truth were able to 
comprehend the Divine Plan of Salvation. For the others, it was a diet too 
hard to digest. There were even Christians who considered Paul insane 
when he preached on the subject. (II Corinthians 5: 13) And when Paul 
spoke before King Agrippa, in the presence of the governor Festus, about the 
revelations which he had received, Festus said with a loud voice: ‘Paul, you 
are out of your mind. Too much study is making you mad.’ (Acts 26: 24) 

“You also, when you lay my teachings before your fellowmen, will be 
told that they are absurd fancies, and that you have gone out of your mind. 
It has been the fate of the truth in all ages to be branded as untruth and folly, 
while at the same time obviously incorrect doctrines regarding the Beyond 

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are thoughtlessly accepted as true, are preached and raised to the status of 
religious creeds. 

“What I have told you of the Divine Plan of Salvation you will find 
confirmed in every detail later, when I shall disclose to you Christ’s whole 
doctrine in context as it was revealed to the faithful, partly by Christ himself, 
partly by the truth-bearing spirits speaking through the Apostles and through 
mediums. Then we will also draw a comparison, which will be most 
instructive for you and your fellowmen, between the real teachings of Christ 
and the Christianity of today. 

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Christ - His Life and His Work 

For us Christians there is but one God, the Father, in 
Whom everything originates and for Whom we were created, 
and there is but one Lord, Jesus Christ, through whom all 
things came into being and to whom we owe our existence. 

(1 Corinthians 8: 6) 

“What think ye of Christ?” This question was written in letters of fire before 
my eyes from the day on which I had resolved to become a priest. It was to 
be my duty not only to proclaim Christ’s teachings to my fellow believers, 
but also the truth concerning his person, his life and his work. 

Who was Christ? Who had he been before he became a man? What 
was he as a man? Was he God, or only a Son of God? Was he, after his 
human birth, a man like us in mind and body? Was he begotten and born 
like all men? As a child, was he obliged to acquire knowledge, as are all 
children? Did he, too, have to come to recognize God step by step, and to 
travel the same road traveled by all who seek to know God’s nature and His 
will if they want to reach an understanding of God? Was he exposed to the 
temptations of evil, and to all of the fateful consequences attendant upon his 
choices, as happens to all of us daily? Was it possible that he, like the rest of 
mankind, might have succumbed to these temptations? Could he, perchance, 
like millions of others, have been induced by the Powers of Evil to forsake 
God? And if he had been sent to redeem humanity, wherein did the 
Redemption lie? What was the explanation for all these related questions? 

After I had become convinced at the spiritistic Divine services that 
God’s spirits speak through mediums, as they had in the early Christian 
communities, it was above all full enlightenment on these questions 
concerning Christ that I asked for. My request was granted, to the smallest 
details, and that knowledge constituted the most precious possession of my 
soul. 

In what follows, I repeat the truths regarding Christ, his life, and his 
work of Redemption, as they were imparted to me by the spirit that taught 
me. 

“You are in search of enlightenment as to the person of Christ, his 
birth as a man, his life, sufferings and death as a man, and as to the truth 
relating to the Redemption. 

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“A few of those questions I have already answered by telling you of 
God’s Creation and its fate, as well as of His Plan of Salvation. 

“At that time you were told that Christ is the first and the highest of 
the spirits created by God and the only one to be created directly; that the 
rest of the spirit world came into being through Christ and, together with 
him, formed a great spiritual community, or kingdom, with Christ as its 
king, according to God’s will. In this kingdom Christ was, therefore, in a 
sense God’s representative. Christ himself was not God, but only the first 
Son of God, and he owed his power, and his glory and his kingdom to God. 
He was but one of God’s creatures and, as such, not eternal like God. It was 
against Christ’s reign that the revolt of the spirits headed by Lucifer was 
directed. After the defection of a part of the spirit world and its fall into the 
spheres of the abyss, Christ volunteered to bring back the fallen spirits to 
God’s kingdom in accordance with the Plan of Salvation God had 
conceived. 

“Christ’s work of Redemption was begun immediately after the 
apostasy of the spirit hosts had occurred. It was Christ who created the 
stages of rehabilitation of which I told you in detail in the course of my 
teachings on God’s Plan of Salvation. Christ thus became the creator of the 
whole material universe, which forms the stairway for the ascent of the 
fallen spirits from the abyss to the heights of God’s kingdom. 

“From the earliest days after those spirits had risen to the level of 
human existence, Christ became the guide of mankind and strove to turn 
people’s thoughts, which tend toward evil, toward God. But also the ruling 
Powers of Hell did their utmost to maintain their sway over mankind. This 
led to the mighty struggle between Christ and Lucifer over the spirits 
incarnated as human beings, a conflict that forms the main theme of what 
has been preserved for you in the writings of the Old Testament. 

“In this conflict Christ was supported by the good spirit world under 
his command, many of the spirits volunteering to become mortals in order 
that they might, by preaching the truth and by setting an example of 
righteous living, lead humans unto God. 

“One of the celestial spirits who was permitted to incarnate on earth 
was Enoch, who taught his contemporaries about the true God and the right 
path to a knowledge of Him. Above all, he taught them of communication 
with God’s spirit world, with which he himself was in daily contact. For in 
his day, almost all the people were given to communicating with evil spirits 
and had been led into idolatry of the most abominable kind and into all 
manner of depravity. 

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“Unfortunately, the result of his efforts was not lasting. The power of 
evil was so strong that the nations of those times became addicted to 
abominations of which you today can form no conception. The highest of 
the infernal spirits made use of human deep-trance mediums not only for 
speaking, but also for purposes of propagation, for just as the spirit of a 
medium can use his body for that purpose, so a foreign spirit can enter that 
body and, through it, propagate, and the corrupt female world population of 
the time considered it an honor to be thus abused at the idol worship. You 
will find confirmation of this in the Bible, in the passage relating that the 
sons of God came to the daughters of man, and these bore them children. 
(Genesis 6: 4) The term ‘sons of God’ here refers to those once leading 
spirits of heaven that had fallen away from God, taking a prominent part in 
the revolt. These are the same spirits of which Job says: ‘Now it came to 
pass one day that the sons of God came to present themselves to the Lord, 
and Satan appeared among them.’ (Job 1: 6) Here, too, it was only the 
apostate sons of God. Satan, as you know, was the second son of God. As 
rulers of the kingdom of Darkness, these sons of God are not free to do as 
they like, but remain subject to God’s sovereignty, and are, at times, called 
to account by Him. 

“The efforts of Christ and his good spirit world to influence the 
completely corrupt human race were fruitless. So the whole generation had 
to be wiped out and replaced by a new one. The annihilation was brought 
about by the Flood, from which only one family, that of Noah, was saved to 
become the progenitors of a better human race. 

“However, very soon after the Great Flood, evil once more raised its 
head among Noah’s descendants, as witness the cities of Sodom and 
Gomorrah and the family of Lot. The more widely mankind spread out, the 
more zealously did men serve the Devil through idol worship and vice. 

“In order to accomplish his end in spite of the terrible sway of evil 
over humanity, Christ strove, long before his incarnation, to win over at least 
a small fraction of mankind to the cause of God, a fraction that was to be the 
bearer of the faith and of the hope of salvation for later generations. It was 
to be the sourdough through which the whole mass of humanity would 
ultimately be leavened, the mustard seed that in time would grow into the 
great tree of the true belief in and search for God, and gather all mankind 
under its sheltering boughs through the ages. When this tree had attained a 
certain growth, the ‘fullness of time’ would have arrived for the Redeemer to 
descend to earth as the Son of Man, to complete the last part of his mission 
of Salvation. Not until then would it be worthwhile to build the bridge by 
which the righteous spirits could cross from Lucifer’s realm into the 

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kingdom of God, even as you do not build bridges unless the number of 
persons likely to use them warrants their construction. 

“Abraham was chosen as the sourdough and the mustard seed of the 
faith and of the hope of Redemption, a man of unshakable loyalty to God. 
Christ communicated with him, at times directly, at times through his spirits, 
for Abraham was also an incarnated spirit of heaven. 

“Abraham’s devotion to God was soon put to a very severe test, as is 
the case with all to whom God thinks of entrusting a particularly important 
mission. When you humans build a railroad bridge to be used by freight and 
passenger trains, you also test its capacity before opening the bridge to 
traffic. If it fails to meet the tests, it is reinforced, and if it proves unsafe 
even then, it is condemned, and you must build a new bridge. God proceeds 
similarly in the case of mortals selected to fulfill tasks of importance to His 
kingdom. If they fail to hold up under His tests, and if His efforts to 
strengthen them are futile, they are put aside as unfit, and others are selected 
instead. It often happens that people otherwise fit for God’s great ends must 
be rejected because of disqualifying defects for which they themselves are 
responsible, but which they persist in retaining. Many are called, but few 
are chosen. 

“Fearsome indeed was the test to which Abraham was put when he 
was commanded to sacrifice his son, for he who loves his father or mother, 
his brother or sister, his son or daughter, or his friend more than he loves 
God is not worthy of God's great gifts or of performing God’s great work. 

“Abraham passed the severe test, and was rewarded with God’s 
promise: ‘Because you acted as you did and did not withhold your only son 
from me, I will richly bless you and will make your seed as numerous as the 
stars in the sky and the sand on the seashore ... and through your seed shall 
all the peoples of the earth be blessed.’ (Genesis 22: 16-18) The seed 
mentioned in this promise does not refer to Abraham’s human progeny, for 
that could not have embraced all the nations of the earth and would not have 
been as numerous as ‘the stars of the heavens and the sand on the seashore.’ 
God does not exaggerate, and what He says is always the whole truth. 
Abraham’s descendants were spiritual and would ultimately embrace all of 
the fallen spirits, in the sense that Abraham’s faith in God and his devotion 
to Him would little by little extend to all who had forsaken God. Indeed, it 
would not have proved a blessing to Abraham had he had countless human 
progeny, who might fall into evil ways. As a matter of fact, in later days 
whole generations of Abraham’s descendants forsook the true religion and 
turned to the worship of idols. 

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“The second generation of Abraham’s human descendants, Jacob and 
his sons, were led into Egypt, where they settled in the fertile land of 
Goshen, there to become a great nation, isolated from the idolatrous 
inhabitants of Egypt, and free to uphold the true faith. 

“But continuing worldly prosperity always endangers a nation’s 
faithfulness to God. That is why God permitted the pharaohs to sorely 
oppress the Hebrews, as Abraham’s descendants had come to be known, and 
to hold them in rigorous servitude. 

“It was not God who instigated Pharaoh to pursue this course, but the 
spirit Powers of Evil, which had realized that the Hebrew nation, as the 
bearer of the true faith, was a dangerous weapon in Christ’s hands and might 
be used by him against them. Hence, it was to be wiped out, and since this 
end was not being accomplished by the forced labor the Hebrews were 
compelled to perform, the demoniacal powers drove the pharaohs to 
exterminate them by the simplest and most effective method. Every Hebrew 
man-child was to be killed at birth. As a justification for this measure, the 
Powers of Hell had filled the king’s mind with the thought that the Hebrews 
within his dominions, having already waxed strong in numbers, might 
become a source of danger by allying themselves with the enemies of Egypt. 
Evil well knows how to attack men, and the rulers of men in particular, at 
their weakest point, which, with a king, is always a fear that his throne is in 
peril. Hence Pharaoh fell a ready victim to the insinuations of the evil ones, 
and began the slaughter of all the newborn male infants of the Hebrews. 
According to Pharaoh’s plan, this would have resulted in the extinction of all 
Hebrew men within a comparatively short period. The Hebrew women 
would then have become the wives or slaves of Egyptians, would have been 
absorbed by that people and, like it, have fallen into idolatry. Thus all the 
efforts of Christ and his spirit world to provide for human bearers of the true 
faith would have been nullified at one blow. 

“But once again it happened, as it happens so often in nature and in 
the lives of men, that the very force that was intent upon doing evil 
promoted the cause of good, for the moment at which a people is driven to 
the greatest desperation through the slaughter of its children by a ruler is also 
the most favorable moment for persuading that people to leave the scene of 
its sufferings. There was still another, more important reason why it was 
high time for the Hebrew people to be led out of the land of the pharaohs. 
During the 400 years of their sojourn there the Hebrews had gradually 
drifted toward Egyptian idol worship, and quite a few of them were already 
participating in the pagan rites. This grave danger to the Hebrew people's 
faith in God could be prevented only by an exodus from Egypt, and this was 

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the most appropriate moment for that, since the massacre of their infants was 
making their stay in Egypt a living hell for the Hebrews. 

“Leading so numerous and unmanageable a people out of Egypt was a 
task that called for a great human leader. Christ selected one of his high 
heavenly spirits for the purpose, and caused it to be born as a human being, 
as Moses. The son of Hebrew parents, he was saved from death by 
Pharaoh’s daughter, who saw to it that he was instructed in all of the 
sciences of the time, thus equipping him, as a mortal, with the skills he 
would need as the head of a great people. 

“When he had grown to manhood, Christ spoke to him from the 
burning bush and appointed him as the leader of ‘God’s people’.. Moses 
was called upon to perform, first of all, two tasks. One of these was to 
reveal himself to the enslaved Hebrews as God’s envoy, charged with the 
mission of leading them out of Egypt. His second task was to persuade 
Pharaoh to allow the Hebrews to leave his realm. 

“Superhuman power was conferred upon Moses by Christ for the 
execution of these two tasks, but the evil spirits, seeing their annihilation 
plans thwarted, also appeared on the battle scene in full force and used the 
Egyptian sorcerers as their instruments. 

“Then began the greatest battle among spirits ever fought on earth. 
On one side stood Christ with his good spirit world, and Moses as his visible 
champion; on the other, hell with its helpers, the Egyptian magicians. With 
the aid of God’s spirits, who stood invisible beside him, Moses performed 
the greatest miracles the world has ever seen apart from Christ. Moses thus 
hoped to convince both the Hebrew people and Pharaoh of the Divine nature 
of his mission. By these signs that took place before their eyes, God’s 
people were to be moved to obey Moses as their leader, and Pharaoh was to 
be induced to allow the Hebrews to depart. 

“At first, and for the purpose of counteracting any effect Moses might 
produce upon Pharaoh and the people, the evil powers accomplished 
miracles similar to his, but before long their efforts began to fail, and the 
sorcerers themselves were forced to admit: ‘This is the finger of God.’ 

“Never had such mighty spirit materializations been witnessed as in 
this battle. On Moses' side, a good spirit, dematerializing Moses' rod, 
changed into a serpent; the same thing was done for the sorcerers by the evil 
spirits. Entire hosts of spirits were materialized as frogs at Moses’ 
command, and at the command of the sorcerers, low spirits did the same. 
Moses turned the waters of the river to blood with the aid of God’s spirits, 
and, with the help of the infernal powers, the sorcerers did the same. God 

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allowed the wicked to exert their powers to the utmost of their ability, in 
order that, in the end, He might have the opportunity of showing His full 
omnipotence and thereby, above all, fortify the faith of the Israelites – for 
this was a life-and-death struggle in which the Hebrews, as God’s people, 
were the stakes. Israel was the first-born of the true faith; should it fall 
victim to hell, a long time would elapse before another people fit to take that 
part could arise among mankind. Christ, God’s first-born, fought against the 
first-born of hell on behalf of the first-born human bearers of the faith and of 
the hope of salvation. Christ was the victor. God’s avenging angel smote all 
of the first-born in Egypt, thus forcing the decision. Pharaoh and his people 
were seized with fear, and at the insistence of his own subjects he allowed 
the Hebrews to depart. Travelling in a pillar of cloud, Christ led the 
Israelites, and out of the cloud he spoke to Moses, protecting the people 
from the pursuing hosts of Egypt. The good spirit world divided the waters 
of the sea and made the waves as a wall on the right hand of the people and 
on their left. Putting their trust in him who spoke from the pillar of cloud, 
the children of Israel fearlessly walked upon dry land in the midst of the sea. 
They received their first baptism unto Christ, with full faith in the ‘Angel of 
the Lord’, who was none other than Christ himself. God and Christ led 
Israel through the desert; at their behest the good spirit world brought forth 
water from the rock and provided manna. Hence Paul says, rightly: ‘I do 
not want to leave you in ignorance of the fact that our fathers were all under 
the protection of the cloud, and all passed through the sea; and all were 
baptized in the cloud and in the sea as followers of Moses; and all ate the 
same food and drank the same spiritual drink: for they drank from a 
spiritual rock that accompanied them, and the rock was Christ.’ 
(I Corinthians 10: 1-4) 

“God and Christ, as well as the good spirit world, gave the people 
whatever advice and instruction were necessary. It was God Himself Who 
issued the Commandments on Mount Sinai. 

“The long sojourn in the desert was necessary in order that the people 
might be tested, to show whether their faith and belief in God were strong 
enough to enable them to withstand the perils that would threaten them from 
the pagan inhabitants of the country that they were later to take over. It was 
imperative that this people preserve its faith in God, since otherwise all the 
previous efforts would have been in vain. 

“Still another menace to their faithfulness to God had to be 
eliminated. It was greed for worldly belongings and excessive attachment to 
material things, which tend to drive men into the arms of evil. 

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“Christ resorted to every measure that would prevent, or at least 
diminish, these dangers, taking radical steps to cure his people of these 
failings by enacting laws whereby the Israelites, as the Hebrews eventually 
came to be known, were obliged to pay a tithe. Furthermore, they had to 
offer their first fruits, or to redeem these with some other offering, and in 
addition, they were called upon to make numerous sacrifices of beasts and 
fruits, such as burnt-offerings, meal-offerings, peace-offerings, sin-offerings 
and trespass-offerings, for which only unblemished gifts were accepted. 
When harvesting, they were forbidden to reap their fields completely or to 
gather up the gleanings of the harvest; they had to leave them for the poor 
and for strangers. Every seventh year they were not allowed to till their 
land. Every fiftieth year they had to ‘return unto every man his former 
property’.. Finally, the taking of interest was forbidden, thereby forestalling 
usury at the outset. 

“If the people of Israel observed these statutes, the danger of their 
being ruled wholly by worldly considerations and breaking faith with God 
out of love for Mammon would not be all too great. 

“The other danger that threatened their faith was, however, far greater: 
this was the idolatry of the peoples the Hebrews would encounter in the so-
called ‘promised land’.. This idol worship was all the more dangerous 
because, like all of its kind, it consisted of humanly perceptible 
communication with the evil spirit world. The spirit realm is mysterious in 
human eyes, and mystery exerts an irresistible attraction on everyone. Ghost 
stories are listened to with the greatest attention, and wherever anything 
mysterious and spectral actually or allegedly happens, a crowd will gather. 

“Thus, the Israelites had already in the past been attracted by the 
mysteries of Egyptian idol worship. The Apostle Paul refers to this in 
writing to the Corinthians when he says: ‘You know that when you were still 
heathens, it was the dead idols to which you were irresistibly drawn.’ 
(I Corinthians 12: 2) I need scarcely add that the Israelites did not content 
themselves with merely looking at idol images, for lifeless stone and wood 
attracted the people of those times as little as they attract people today. The 
allurement of idol worship lay in the actual communication with the low 
spirit world. The speaking of spirits through images and human mediums 
and the performance by them of other marvelous feats were the factors that 
attracted people. It was here that they were told so much that was 
mysterious, that they received answers to their questions relating to their 
worldly prospects, and that they heard predictions about their supposed 
future, something that all people welcome eagerly. In addition to this, they 
were told things highly gratifying to their human passions, for here vice was 

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elevated to virtue, while virtue was branded as vice. Whoever once became 
addicted to this kind of spirit communication found it difficult to desist from 
the habit. 

“As the leader of God’s people, Christ took two measures to try to 
prevent his followers from lapsing into idolatry. 

“One of these measures was to give them the opportunity of 
communicating with good spirits, as a substitute for the form of spirit 
communication that had been forbidden. He gave the Israelites the 
Tabernacle, the breastplate of judgment, and the good mediums, known to 
you as ‘prophets’, as I have already taught you at length in my previous 
accounts. 

“As the second measure, he commanded the Israelites to exterminate 
certain tribes into whose land they were to emigrate. There were six of them 
that had fallen into such idolatry and abomination that their conversion to a 
faith in God seemed impossible. Instead, there was every reason to fear that 
they would soon have corrupted the Israelites who settled among them. 

“The command to exterminate these peoples has led many of you to 
look upon the God of the Old Testament as a cruel Deity and to maintain 
that the writers of the Old Testament were as yet incapable of 
conceptualizing a God such as Christ preached, since otherwise they would 
never have attributed such cruelty to the will of God. In this you are 
mistaken. It was one and the same Christ who preached the conception of 
God that you find in the New Testament and who commanded the 
destruction of those idolatrous peoples. In one case as in the other, Christ 
appears as the Savior. By ordering the extermination of those peoples, he 
preserved them from sinking still further into disbelief and depravity, and 
indeed gave them the opportunity of working their way, in a new existence, 
out of the depths into which they had fallen. The underlying motive was the 
same as that which, in earlier times, had led to the [near] extinction of the 
human race in the Flood and the destruction of the cities of Sodom and 
Gomorrah. 

“An even more important motive was that of preserving faith in God 
among God’s people. When men make war, they do not hesitate to shoot 
anyone who tries to induce a soldier to desert, a measure that you accept as 
perfectly justified. Was not God equally entitled to order the death of those 
who wanted to instigate his chosen bearers of the faith to desert their colors 
and to go over to the Powers of Darkness? Besides, it was through God’s 
people that the hour of the Redemption of all mankind was to be prepared. 

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Was Christ, then, to stand idly by while this work, difficult enough at best, 
was ruined by those who were enemies of God and instruments of Lucifer? 

“You mortals become very tender-hearted when God in His wisdom 
and justice orders the destruction of utterly wicked and irretrievably 
depraved people, lest they corrupt millions of others and in order that they 
themselves may as spirits be brought back into the path of salvation. 
Remember, also, that it was God who did these things, the Master of life and 
death, Who had shown these people unmerited forbearance, even though 
they had committed everything abominable in His sight in their idol 
worship, going to the length of sacrificing their own children as burnt 
offerings to their idols. (Deuteronomy 12: 31) 

“When making war upon other tribes the Israelites were commanded 
to conduct themselves humanely. ‘When you approach another city to 
besiege it, you shall invite them to come to a peaceful agreement.’ 
(Deuteronomy 20: 10) They were forbidden even to injure fruit trees when 
laying siege to a city and were commanded to build their catapults of the 
wood of trees bearing no edible fruit. 

“Moses received his first taste of the danger of idolatry in the story of 
the golden calf. Soon afterwards also, when they approached the land of 
Moab, ‘When the Israelites had settled down in Sittim, they began to engage 
in harlotry with the daughters of Moab, for these invited them to the 
sacrificial celebrations of their idols and the people of Israel took part in 
their sacrificial feasts and worshiped their gods.’ (Numbers 25: 1-2) The 
harlotry alluded to here was part of the pagan ritual and was demanded by 
the demons through the mediums as particularly pleasing to their gods. It 
was part of the idol worship, as among all other heathen peoples. 

“Armed with the weapon of idolatry and its attendant vices, the 
Powers of Evil subsequently did much harm among God’s people and 
thereby to the preparations for the Redemption. Almost entire generations 
of the Lord’s chosen people later forsook the true faith in God. In order to 
lead them back, God subjected them to terrible judgments. Christ sent the 
prophets in an effort to win them back to the good cause. These prophets 
were the mediums of the good spirit world, and they were hard put to 
maintain a successful fight against the influence of the demonic mediums, 
the ‘prophets of Baal’.. God's true prophets were incarnated celestial spirits, 
although in their life as mortals they were quite as much exposed to evil as 
the rest of mankind. Thanks to their efforts, the belief in the true God and in 
the coming Redeemer were not completely eradicated among the generations 
that followed. 

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“The time finally came when a great part of humanity was ready, at 
least in their yearnings, to accept Christ’s act of Redemption in faith and to 
cross the bridge he was to build over the gulf dividing the realm of the abyss 
from the kingdom of God. Countless human souls stood waiting to cross. 

“At last the fullness of time had come when under God’s Plan of 
Salvation the Redeemer was to appear. 

“Shortly before Christ was born upon earth, he sent a herald to prepare 
for and proclaim his coming. This herald also was a celestial spirit, Elijah, 
the same spirit which, at a time when idolatry was at its worst, had come to 
earth on Christ’s behalf and had fought victoriously against the instruments 
of the Forces of Evil. After accomplishing his mission, he had been taken 
back to Heaven without having experienced earthly death. Now, as Christ’s 
predecessor, he was born as a mortal for the second time, as the son of 
Zacharias, and bore the name ‘John’. 

“Even before John’s birth, the incarnation of God’s Anointed was 
foretold. The archangel Gabriel, who had brought Zacharias the message of 
the birth of John as the forerunner of Christ, was also entrusted with the 
message of the human birth of the Redeemer. 

“Gabriel was sent to a virgin in Nazareth named Mary, who had been 
chosen to be the mother of the Savior.” 

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The Human Birth of Jesus 

“Procreation and birth in God’s Creation follow immutable laws. The 
union of the seed of the male and the female is required in every instance. 
This is a law to which there is no exception. 

“Human procreation can, therefore, come about only when the seed of 
a human male unites with that of a human female. Hence, no discarnate 
spirit, celestial or infernal, can beget offspring without using a human body 
and human seed. 

“You interpret the Biblical account of the conception of Christ as 
though a spirit from heaven had begotten the Child in a virgin’s womb 
without the aid of a male human body and male seed. This is an incorrect 
interpretation, and it gives countless people, believers and unbelievers, good 
ground for denying, or at any rate for doubting, the way in which the Son of 
God became a human being. Here we have an instance in which what is 
marvelous and unusual, although in complete accordance with the laws of 
nature, borders closely upon what is unreasonable and, hence, unbelievable. 

“I will tell you the whole truth of the matter, for I know that you will 
understand it. 

“When a deep-trance medium’s spirit has left his body and a foreign 
spirit has entered, that spirit is capable of using the organs of the body in 
precisely the same way as the medium’s own spirit. Consequently a foreign 
spirit, good or evil, that occupies the body of a male medium is capable of 
begetting offspring with a woman. Did I not, when speaking to you of the 
idolatry of antediluvian times, particularly call your attention to the carnal 
intercourse had by the evil spirits, through male mediums, with the 
daughters of men, by whom, according to the Bible’s own testimony, they 
had children? If this is possible for evil spirits, should it not be equally 
possible for the good ones? If the fallen ‘sons of God’ could beget children 
through human mediums and so corrupt mankind, ought not the faithful sons 
of God be able to do likewise on behalf of mankind’s salvation? 

“Now you will understand the human conception of Christ without the 
need of any further explanation. The human medium was Joseph, to whom 
Mary was betrothed. Spirits of God had already repeatedly spoken to Mary, 
through Joseph as their medium, of the coming Redemption. Such spirit 
messages were nothing out of the ordinary for her; as a matter of fact, the 
Jewish people generally were thoroughly familiar with communication with 
the spirit world. This is evident from the account in the Scriptures of the 
appearance of the angel to Zacharias. When Zacharias left the temple and 

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was unable to speak, the people realized that he had been visited by a 
messenger from God. (Luke 1: 22) 

“So Mary was not alarmed when one day a spirit entered Joseph as its 
medium and brought her a message. But she was taken aback by the form of 
address the spirit used. It addressed her as ‘blessed among women’, by 
which the spirit indicated that she would become a mother. This was 
beyond her comprehension, as she had never had relations with any man and 
therefore could not be pregnant. But the angel answered and told her that a 
holy spirit would come upon her and the power of one most high would 
overshadow her. That is also why the holy being that would be born to her 
would be called a Son of God. The spirit then told her in detail how it would 
happen, a point on which your Bible is silent. It told her that, as soon as it 
had left the medium’s body, a very high heavenly spirit would enter the 
medium, and that she would become a mother through this spirit by the 
generally valid law of procreation. Thereupon Mary agreed to the plan. 
After Gabriel had departed out of the medium and before Joseph had 
awakened from his mediumistic sleep, Christ himself entered Joseph’s body 
and through him Mary conceived under the same law that governs 
conception in all human mothers. Just moments before the birth, the spirit of 
Christ entered the body of the child, that is, at the same stage at which the 
incarnation of a spirit occurs with all mothers through the entry of the spirit 
into the infant organism. 

“That this was the way in which Christ was begotten was well known 
to the early Christians, to whom it had been revealed in the same manner in 
which I am revealing it to you. They knew, therefore, that the human body 
of Christ had been begotten by Christ himself, using Joseph as his medium. 
That is to say, the holy spirit that, according to Gabriel’s message, was to 
come upon Mary was Christ himself. He wanted personally to perform 
everything that he held necessary to achieve the Redemption. He had taken 
the difficult preparatory work into his own hands from the outset, had 
chosen God’s people as the bearers of the faith, had led them, taught them, 
admonished, warned and chastised them. He had sent high spirits of heaven 
to earth as prophets. The last step in this preparation was begetting the 
human body that he would enter a few months later in his mother’s womb, 
so that, by being born as a mortal, he might mingle with mortals as one of 
them. 

“As soon as Joseph had awakened from his deep trance Mary related 
to him the things that had happened. It was a hard test to which he now 
found himself subjected. Should he believe what his betrothed had told 
him? A terrible battle waged within him. Like all other men, he was but 

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human. Evil assailed him fiercely. The Powers of Hell had but one end in 
view: to incite Joseph to doubt Mary and to cast her off, for under Jewish 
law, a betrothed young woman who was found to have had relations with 
another man was stoned to death. Evil sought to hammer home in him the 
belief that Mary had become involved with another man, and that she was 
now making use of the pretext that a spirit of God had used Joseph’s body 
while he was in a mediumistic state. There was nothing in the way of 
distrust, jealousy and bitterness to which men are prone by reason of 
disappointment that the Powers of Evil did not instill into Joseph. Their 
attacks were terrible and seemed to be more than he could bear. He was of 
half a mind to put his betrothed away secretly, for Joseph, being a righteous 
man, was unwilling, in the absence of positive proof that he had been 
deceived, to denounce a fellow creature for an offense the penalty for which 
was death. On the other hand, he was not ready to make his betrothed his 
wife as long as any misgivings persisted. Mary simply said that God would 
surely reveal the truth to him in one way or another. She, too, suffered 
unspeakably under his suspicions. That very night, an angel of the Lord 
appeared to the clairvoyant Joseph and explained everything to him. This 
ended the conflict within him. 

“I realize that this truth – and it is the truth – will appear entirely too 
human and too much in accordance with the mundane laws of Nature to 
convince you mere mortals. It is not marvelous and mysterious enough to 
satisfy you. The human act of procreation is something debasing in the eyes 
of many, who, as it were, blame God for making it a part of the order of 
things. To their way of thinking, God is not chaste enough. Wretched 
beings that you are, to so misjudge the most wonderful laws enacted by 
God’s omnipotence and wisdom as exemplified in the procreation, the 
prenatal life, and the birth of a child! Christ, the highest of created spirits, 
did not find it beneath him to beget his own earthly body in conformity with 
the eternally fixed laws of procreation, in order that he might dwell, suffer 
and die among you. Even if the truth regarding his human conception may 
not be miraculous enough to suit you, for Christ everything is miraculous 
that happens according to the sacred laws of his heavenly Father, about 
which the preacher says: ‘I realize that everything that God has ordained is 
valid forever; nothing can be added to it, nor anything taken from it. God 
has arranged things thus so that men should revere Him.’ (Ecclesiastes 3: 
14) Unfortunately you mortals do not feel this reverence. That is why you 
account for the incarnation of Christ by means of concocted theories, which, 
because of the alleged miracles they involve, are full of contradictions and 

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furnish good grounds to the skeptics for deriding the first step Christ took in 
becoming a human. 

“Had the incarnation of Christ not followed the laws of human 
procreation, Paul could not have said of him that he ‘became as one of us’. 
Then his conception would have differed fundamentally from that of other 
men. His body would not have come into being from human seed. But Paul 
was right. Christ became as one of you, even as regards the generation of 
his human body from human seed. 

“Now I’ll come back to your request that I speak of certain doctrines 
of the Catholic Church that touch on this subject. As you were a priest of 
that church it is natural that you should be particularly eager to learn which 
of its doctrines are true and which are false. 

“The Catholic Church teaches that the mother of Jesus was free from 
‘original sin’.. This is true, but not for the reasons advanced by your church. 
Like certain other mortals who lived before her and who had been called 
upon to perform the work of the Lord, Mary was an incarnated celestial 
spirit. The same was true of Enoch, Abraham, Moses, Elijah, and others of 
whom I have spoken. It was true also of John, the forerunner of Christ, in 
whom Elijah returned to earth. In Mary, therefore, there was incarnated, not 
one of the spirits that had forsaken God, but one that had remained loyal to 
Him. She did not bear the sin of apostasy, which weighs upon all other 
terrestrial beings. That is the ‘original sin’ from which she was free. 

“The Catholic doctrine, however, that Mary as a mortal was devoid of 
all sin, even the most venial, is utterly false. There is no mortal who has no 
human failings, as you call them, but these have nothing in common with 
that sin from which Christ was to redeem the world, namely, the sin of 
having rebelled against God. That is the real sin. All others are human 
frailties, from which not even Mary was free. Nevertheless, she remained 
faithful to God, as did Moses, that high spirit from heaven, in spite of the 
fact that as a man he transgressed on more than one occasion, for which he 
was punished by not being allowed to enter the Promised Land. 

“The Catholic Church is also wrong when it maintains that Mary 
remained a virgin even after the conception and the birth of Christ. She 
was, thereafter, no more a virgin than any woman who has conceived and 
given birth to a child. Only before Christ’s conception was she a virgin; it 
was not intended that the Redeemer should be born of a mother who had 
conceived and borne other children before him. That is the meaning of the 
words of Matthew: ‘Behold, the “virgin” shall conceive and bear a son.’ 
(Matthew 1:23) 

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“It is furthermore contrary to the truth when the Catholic Church 
maintains that no more children were born to Mary after the birth of Christ. 
On what grounds do you assume that after the birth of their first-born, she 
was willing to waive her right to be a mother, or that Joseph was ready to 
waive his rights as a husband and a father? The fact that Christ had brothers 
and sisters who were born after him in no way detracts from his person, or 
from his life, his teachings and his work. 

“When the original texts of the New Testament speak in various 
places of the brothers and sisters of Jesus, they are referring to his own flesh 
and blood brothers and sisters, and not ‘kinsfolk’ as the Catholics 
desperately try to prove. Had they been ‘kinsfolk’, they would have been 
called such, and not ‘brothers and sisters’, or do you suppose that the 
language of those days had no word to express the concept ‘kinsfolk’? You 
cannot maintain this seriously, for in the story of the twelve-year-old Jesus 
in the temple, it is related that his parents looked for him ‘among their 
“kinsfolk” and acquaintances’, from which you see that where ‘kinsfolk’ is 
meant, the Evangelist uses the word for ‘kinsfolk’. When the same 
Evangelist later writes: ‘His mother and his brothers came to him.’ (Luke 8: 
19), he is surely not trying to convey the meaning that these were merely 
kinsmen who came with his mother. Also the people who reported the 
arrival of his mother and brothers said to him: ‘Your mother and your 
“brothers” are outside and want to speak to you.’ Matthew and Mark 
likewise relate that Christ’s ‘mother’ and his ‘brothers’ had come to see him. 
Do you believe that all three Evangelists used the word ‘brothers’ when they 
meant ‘kinsfolk’, in which case that was the word they could and should 
have used? Any such assumption is foolish. 

“Furthermore, in telling of the appearance of Jesus in his native 
village of Nazareth, Matthew reports: ‘When he came to his native village 
Nazareth, he preached in the synagogue there and his words impressed his 
hearers so deeply that they asked of one another: “>From where does this 
man have all this wisdom and the power to perform miracles? Is he not the 
son of the carpenter? Is not his mother’s name Mary, and are not his 
brothers named James, Joseph, Simon and Judah? Do not his sisters also 
live here among us? How has he come by all this? ”’ (Matthew 13: 54-56) 
Can any rationally minded person contend that this enumeration of the 
father, mother, brothers and sisters of Jesus refers to kinsfolk only? Just as 
the reference in this case is to the real father and mother of Jesus, so too his 
real brothers and sisters are meant. What purpose could be served by listing 
the names of his kinsfolk? The inhabitants of Nazareth were astonished at 
his words and his teachings and asked each other, as you would under 

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similar circumstances: Whence has he all these things? His father, the 
carpenter, is a man like the rest of us. Mary, his mother, is a simple, 
unpretentious woman, and his brothers and sisters are nothing out of the 
ordinary, for his brothers, James, Joseph, Simon and Judas, live among us 
and we see them every day, but we have never discovered anything unusual 
in any of them, and as for his sisters, all of them live in this village and are 
no different from any of the other women of Nazareth. How does it happen 
that of all the family, Jesus is the only one who is so wonderfully gifted? 

“The contention that the expressions ‘brothers’ and ‘sisters’ of Jesus, 
as they are used here, refer to ‘kinsfolk’ only, is too absurd to be advanced 
by anyone without an ulterior motive. You can see here how one falsehood 
must be supported by another. The Catholic Church has taken the 
unreasonable stand that Mary remained a virgin in spite of the fact that she 
bore Jesus, a position that would, of course, be utterly untenable in the face 
of an admission that she afterwards gave birth to other children. However, 
there are many references in the Bible to the brothers and sisters of Jesus. 
Since this conflicts with the doctrine of Mary’s perpetual virginity, these 
historically established brothers and sisters must be branded as ‘kinsfolk’. 
Otherwise, the dogma of Mary’s perpetual virginity, and, with it, that of 
papal infallibility, would collapse. 

“The birth of Jesus took its course like any other human birth, as 
regards both the mother and the child. The newly-born infant was nursed, 
cared for and eventually weaned, as are all children. 

“The message of the angels to the shepherds, their salutation of the 
Redeemer of mankind who had appeared, the presentation of Jesus in the 
temple, and the coming of the Wise Men of the East all happened exactly as 
related in your New Testament. These Wise Men were Divine instruments 
and were highly gifted with mediumistic powers. In their homelands they 
were the dispensers of the true faith, and through their communication with 
the good spirit world they had been initiated into many of the truths relating 
to the Salvation of mankind. The same spirit world that had proclaimed the 
birth of the Savior to the shepherds also brought the tidings of the happy 
event to the Magi, to whom it had already been foretold as imminent by 
messengers from God. They were now invited to set out in search of the 
child in whom the Son of God was incarnated. The name of the place at 
which the child lay was withheld from them, but they were told that a ray of 
light would go before them to guide them on their way. Not only the Wise 
Men, but everyone else saw this light, which appeared as a bright star 
moving before them and leading them, as Moses and the people of Israel had 
once been led by the pillar of cloud. 

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“Their journey took them first to Herod in Jerusalem. This was an act 
of God, by which that earthly prince was to be apprised of the human birth 
of him who was to rule the world, and in order that the destiny of the 
children of Bethlehem might be fulfilled, as had been foretold by the 
prophet. Here again the spirit forces who were against Christ inspired Herod 
with fear for his throne and thus drove him to perpetrate the slaughter of the 
children, in order that the new-born herald of the truth might perish. 

“The Magi did not reach Bethlehem until after the presentation of 
Jesus in the temple, his parents having gone there with the child on their way 
back from Jerusalem and intending to stay for a while before returning to 
Nazareth. It was during their stay in Bethlehem that the Wise Men 
appeared, and after the latter had set out for home, the parents of the child 
also prepared to continue on their way, but a messenger of God appeared to 
Joseph, warning him to flee into Egypt with his wife and child, as Herod, 
who on first learning of the birth of a new King of the Jews had determined 
to destroy him, was now on the point of carrying out his design. 

“After the Christ child had grown out of infancy, his childhood was 
like that of other children. He learned to walk and to speak, and he played, 
like the rest. On occasions, he misbehaved, as all children will. With the 
passing of his boyhood his understanding developed, and inasmuch as he 
was the incarnation of the highest of created spirits, he was also highly 
gifted. Nevertheless, he had to begin to learn things as everybody does, 
even the most gifted. As a child he came to know of God exactly as you 
yourself did, namely, by what he learned from his parents and teachers. He 
listened to sermons on God in the synagogue of his native village, and 
discussed them with his elders, of whom he asked for explanations of the 
things that he had not understood or that did not seem right to him. 

“Moreover, he was assailed by those temptations that come to all 
children of men and are of a strength in keeping with a youth’s powers of 
resistance. He overcame these temptations to the same degree that his 
knowledge of evil increased with the advancing years. Nevertheless, there 
were times when he erred and was guilty of failings due to human weakness, 
as is the case with the best of children. With every victory over temptation 
the boy received from God greater inner strength and knowledge of the 
spirit. As his power of resistance grew, the Forces of Evil were permitted to 
increase the strength of their assaults upon him. It is so with every mortal, 
and no exception was made in favor of the boy Jesus, for it is a law that 
applies to all men alike that they gain in ability to resist sin with every 
victory over temptation, while, on the other hand, Evil is left free to proceed 
with more vigor than ever, with the result that the whole life of a God


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fearing man is a constant battle with the hostile powers. ‘A life of war is the 
lot of man upon earth.’ 

“As the boy Jesus grew in years, the numerous errors of the Jewish 
faith professed by his parents caused him many an inward struggle. These 
were all the errors that had been introduced in the course of time by the 
Jewish church in the form of manmade doctrines and alleged amendments to 
the law of God. 

“When he had reached the point of being able to read and understand 
the original texts of the Old Testament, Jesus began to question the 
interpretations given by the teachers of Jewish law, but whenever, in his 
youthful frankness, he expressed these views to his parents or teachers, he 
was severely rebuked. It was these convictions conflicting with Jewish 
religious doctrines that, at the age of 12, he laid before the priests in the 
temple at Jerusalem, much to their amazement, putting questions to them 
and replying to theirs out of his own wisdom. 

“To be sure, he was in this respect what you call a ‘child prodigy’, 
such as you find in all branches of human endeavor. This boy was a ‘child 
prodigy’ in his knowledge of God’s ways of Salvation. But he was human, 
like all other humans. At first he did not know who he was, or what mission 
he was destined to fulfill as a mortal. 

“However, soon after he had reached the age of reason, Jesus began to 
exhibit great mediumistic powers. These consisted of the gifts of 
clairvoyance and clairaudience, which gradually attained great perfection, 
enabling him to communicate with the spirit world, to see the spirits as a 
clairvoyant, and as a clairaudient to hear the words spoken by them. These 
gifts with which the maturing youth was endowed were nothing new; many 
others before him had possessed them. But in the case of this envoy of God, 
the gifts were developed to the highest degree attainable by man. 

“Through his communication with the Divine spirit world he was 
taught, while on earth, everything he needed for the execution of his task, for 
in these matters he, as a mortal, was as ignorant as all the rest. Jesus had no 
recollection of his previous state as the highest of God’s spirits, because in 
every instance, the incarnation of a spirit in a material body destroys all 
memory of the past. 

“Therefore, the things that Christ preached while he was on earth were 
taught to him by the spirit world, as Moses had learned all those things 
which he later proclaimed to the people by inquiring of God in the 
Tabernacle. 

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“Thus Jesus passed from boyhood through adolescence to manhood, 
and as he grew older, his wisdom increased, not only in the way in which 
this is the case with all people as they mature, but also, above all, by reason 
of the teachings he received from the Divine spirits. Hand in hand with this 
went the growth of his goodness, or, as your Bible expresses it: ‘Jesus grew 
in age and wisdom and became day by day dearer to God and to man.’ 
(Luke 2: 52) 

“It was real progress and not merely a gradual disclosure of himself, 
as your religion maintains. As a mortal, Christ was not perfect from the 
outset, as no spirit incarnated in human form can be perfect. All matter is 
inherently base and full of imperfections. Even a spirit that enters, pure and 
flawless, into the garment of flesh must, during its life as a human being, 
fight its way step by step through the debasing influence of evil toward 
perfection. The weaknesses and failings of every human body react upon 
the spirit it houses, and it, however perfect it may be, must constantly 
wrestle with them and can never quite free itself from them during its earthly 
existence. This is a part of human nature from which not even Christ was 
exempt. To his last breath he had to fight against these failings, and more 
than once he succumbed to human weakness in his battle with Evil. In the 
garden of Gethsemane even this mighty conqueror turned faint and weak, 
praying that the Father might let the cup of suffering pass from him, yet 
adding: ‘Not my will, but Thine be done.’ He knew that it was the Father’s 
will that he must suffer, and his outcry reveals the weak, imperfect mortal, 
whose nature, being human, quails and rebels at the thought of an agonizing 
death. A perfect being would have said: ‘Father, send whatsoever torments 
thou wilt and deemest best. I will endure them.’ He would not have said: 
‘Take them away.’ And it was human frailty that spoke through him from 
the Cross, when he uttered the plaint: ‘My God, my God, why hast thou 
forsaken me?’ This cry would never have been uttered by a human being 
perfect in every way, but such human beings do not exist. If they did, 
mortals would no longer be what they are, and the material body would 
cease to be matter. 

“Paul has recorded this truth in his Epistle to the Hebrews, in words 
that are uncomfortable for those who regard Christ as God and hence deny 
the possibility on his part of sin or of rebellion against God. Paul wrote: ‘In 
the days of his life upon earth, Christ, amid loud lamentations and many 
tears, sent up fervent prayers to Him Who could save him from “death”.. 
His prayers were heard, and he was freed from his fear. Although he was 
God's Son, he also learned obedience through his sufferings. Only after he 

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had attained perfection did he become the source of salvation for all who 
obey him.’ (Hebrews 5: 7-9) 

“In these words you find confirmation of everything I have told you, 
to the smallest particular. 

“In my explanation of God’s Plan of Salvation I called your attention 
to the very important fact that even the highest of created spirits is exposed 
by incarnation to the danger of being overcome by Evil and to being 
persuaded to desert God. This danger threatened Christ himself, and he was 
fully aware of it. On more than one occasion he was on the point of 
succumbing to the assaults of Satan. Paul indicates this in the passage I have 
quoted, when he says that Christ called upon God amid loud lamentations 
and tears to save him from death. That it was not corporeal death from 
which he prayed to be saved is evident from Paul’s saying that Christ’s 
prayers were heard. So God saved him from the death he so greatly feared. 
Did God save him from earthly death and its terrors? On the contrary, Christ 
was compelled to drain that cup to the dregs, so it must have been death of 
another kind from which Christ was saved in answer to his prayers. – As you 
know, the word ‘death’ in almost all passages of the Bible, and especially in 
the epistles of Paul, signifies ‘spiritual death’, or the abandonment of God. 
This was a danger at which Christ trembled even before he knew that he was 
fated to die on the Cross, such was the fierceness of Satan’s assaults upon 
him. Your Bible says nothing of Christ’s daily battles with the Powers of 
Hell, which spared no effort to break his willpower and thus to cause him to 
forsake God. From the fact that he called to God in tears, beseeching Him 
for help as Satan and his hosts bore down upon him, and that he trembled for 
fear that he might not prevail against hell for long – from all this you may 
gather that it was possible that even Christ might forsake God. Had there 
been no such possibility, he would have had no reason to tremble before 
hell’s attack, still less, to loudly and tearfully call upon God to save him 
from death. – Furthermore, Satan, who knew exactly whom he had before 
him in Christ, would have known better than to take the field against him 
with all his forces had he seen no prospect of victory. It is for this reason 
that he never directs his attacks upon God Himself, but only against His 
creatures. If Lucifer, the second highest of created spirits, deserted God, 
why should not the highest of them all [Christ] do likewise, particularly 
when he, in the shape of a weak mortal, found himself face to face with the 
infernal powers. Satan knows full well what he is doing, and he undertakes 
nothing that does not offer at least a fair prospect of success. 

“Paul also mentions in the same passage the fact that Christ had 
human weaknesses and failings, for he says that Christ, though he was a Son 

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of God, yet learned obedience by the things he suffered. Thus also Christ, 
as a mortal, had to learn obedience. Even he did not, on every occasion, 
heed the appeals to his better nature that came from without and within, but 
the penalties that also he as a man had to suffer for even the most trifling act 
of disobedience taught him obedience little by little. That is how he attained 
perfection, namely through the greatest act of obedience – his death on the 
Cross. 

“It is precisely this that constitutes the greatness and wonder of Christ: 
that, although he was the Son of God, he was compelled to battle with the 
human frailties and shortcomings he shared with other men, and that in spite 
of this he held out against the infernal powers. He was called upon to 
sustain their most savage attacks, directed against him as a vulnerable 
antagonist who, terrified at the threat of defeat, cried out to God in prayer. 
He, therefore, knows from experience how helpless you mortals feel in your 
feebleness. ‘For in him we have, not a high priest unable to feel for us in all 
our weaknesses, but one who was tempted just as we are in every respect – 
only without the sin.’ (Hebrews 4: 15) The word ‘sin’ is used here not to 
designate transgressions due to human weakness, from which no man is free, 
and from which not even Christ was free, but with reference to the iniquity 
that severs us from God, the sin whose wages is death. Christ was never one 
of the fallen spirits and even as a mortal did not betray his loyalty to God. 
The ‘mortal sin,’ as the Apostle John calls it, was something of which he 
was never guilty, but in other ways he became as all men, even as to their 
weaknesses, and, like them, there were times when he stumbled. For 
weakness shows itself in stumbling. He who never stumbles is never weak. 

“The public appearance of John the Baptist as a preacher of penitence 
was destined to be a decisive event in the life of Christ, who until then had 
not known that he was the promised Messiah. When, however, he went to 
John, and John hailed him before the people as the Lamb of God who takes 
away the sin of the world, he realized who he was and was confirmed in his 
knowledge by the voice of God saying: ‘You are my beloved Son, in whom 
I am well pleased.’ 

“The moment had now arrived for God’s spirit world to reveal to 
Christ his mission in life. He was told that he was the highest of created 
spirits, God’s first-born, that it was his mission to proclaim the Divine truth, 
that he must stand firm against the attacks of Satan, who would do battle 
against him to the utmost and bring about his death upon the Cross, as the 
prophets had foretold. But only after his earthly body had died on the Cross 
and his spirit had departed from it, did Christ learn wherein the final victory 
over Satan lay. 

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“Hell recognized in Christ the Son and Emissary of God, who was to 
lead humanity to God by his teaching and who was to be ready to die for the 
truth, but not even Satan was aware of the true connection between Christ’s 
Crucifixion and a victory over hell. Had be been, he would neither have 
tempted Christ, nor brought about his death. As it was, he simply sought to 
render Christ, in whom he saw only a herald of the truth, harmless as quickly 
as possible. Should he be unable to induce Christ to forsake God, he hoped 
to discredit his teachings by arranging for him a disgraceful death on the 
Cross. Satan reckoned that the teachings of a condemned man would soon 
be forgotten, for people would naturally expect a Son of God, such as Christ 
proclaimed himself to be, to be endowed with Divine power sufficient to 
prevent so ignominious an end at the hands of his enemies. If he failed to 
prevent this, his teachings would be condemned along with him. That was 
Satan’s reasoning. 

“Christ now knew who he was, as well as the nature of his great task, 
but before he began to carry it out, also his powers of resistance had to be 
tested, as had been those of all who had previously served God as His 
instruments. He had to prove himself equal to the task of his momentous, 
far-reaching mission. It was to this end that a spirit of God led him into the 
wilderness. 

“Here it was that he was called upon to face a terrible attack on the 
part of the Powers of Hell. No helper or supporter stood by him. No word 
of human consolation from his mother, his brothers or sisters, or his friends 
could reach him here, at the very time when, torn by the conflict within his 
soul, he yearned for the sympathy and support of a friendly human heart. 
All this was denied him in the wilderness. Instead, he heard the howling of 
wild beasts, and his clairvoyant eyes saw shapes from hell, ceaselessly 
coming and going before him. He could hear them enticing, promising, 
threatening. Every form of temptation to which man is susceptible was 
employed against this Son of Man, for Satan has his specialists in every field 
of evil. Among them were spirits of despondence and timidity, and spirits of 
doubt, seeking to shake his belief in himself as the Son of God, and in his 
Divinely assigned mission, and to drive him to despair. Again, there 
appeared spirits of hatred, intent upon embittering him against a God who 
would drive him into the desert to suffer so. There also came spirits of a life 
of pleasure, drawing the most enticing pictures of human ease and 
enjoyment in contrast to the dreary desert about him. All the spirits, 
however, came in the shape of angels of light and pretended to be his 
friends. 

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“These seducing spirits were skillfully assigned to the parts they 
played. The ablest of them were the spirits of doubt, which appeared upon 
the scene again and again. How, argued they, could any God send His firstborn 
Son into a desert to suffer hunger and unspeakable torture of the soul? 
Was not, after all, everything that he had heard from the allegedly good 
spirits, was not the utterance of the Baptist, was not the voice of God that 
spoke to him by the Jordan merely part of a great delusion or the 
pronouncement of the Evil One? Was not, therefore, his being the Son of 
God a great hallucination to which he had fallen victim? 

“This was the point upon which hell centered its main attack, seeking 
to destroy within this Son of Man his conviction that he was the Son of God. 
Once this end had been accomplished, Satan would have won the battle, for 
whoever loses faith in his mission casts it aside of his own accord. 

“For 40 days and 40 nights this remorseless persecution was 
continued against a victim who stood defenseless and helpless, trembling in 
every limb from the agitation of his soul and from physical misery, brought 
on by hunger and sleeplessness. The desert offered no nourishment; Christ 
fasted indeed, not voluntarily, but because there was no food. Nothing but 
sand and rock, as far as the eye could see. 

“Nevertheless, all the specialists of hell labored in vain to overcome 
this fever-racked Jesus of Nazareth, in spite of the fact that he was in the end 
no longer able to stay on his feet because of bodily fatigue, hunger and 
thirst. Again and again, amidst tears, he cried to his Father for help, in order 
that he might be spared the mortal sin of desertion, and be given the strength 
to hold out against the assaults of the evil powers until victory was achieved. 

“Finally, on the very last day, when the other infernal powers with all 
their arts of seduction had failed to make headway against their tormented 
victim, the Prince of Darkness arrived in person. He, too, is a specialist in 
some things, especially as a worker of hellish miracles. As such he now 
stood before Jesus, who was shaking with hunger, and said: ‘You think you 
are a Son of God. If this is true, then you need not suffer hunger. You need 
only to command that these stones become bread. That, however, is beyond 
your power, deluded man, and because of your obsession, you must die here 
of starvation. You are not able to work miracles. You never were, and 
never will be, and yet you imagine yourself to be a Son of God! Look at 
me! I am a son of God, Whom I have left, and Who in His cruelty leaves 
you to suffer thus. I can work miracles, a power God cannot take away from 
me. I can turn these stones into bread, which I will give you to eat. You 

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will see that I am able to do this. Abandon Him Who has abandoned you to 
die of hunger! Join me, and the choicest foods on earth will be yours.’ 

“‘Begone, Satan, I want neither your bread, nor any I could make out 
of these stones. I await the magic word that comes from the mouth of God. 
That word will come at the appointed hour. By it I shall have food, and shall 
live’. 

“Satan, however, was not so easily discouraged. 

“‘So be it!’ he replied, ‘If you will neither work a miracle in my 
presence, nor accept the bread that I offer you in pity, you may choose 
another way to convince yourself whether you are indeed a Son of God. For 
that you are not, I would gladly prove to you, and rid you of your delusion. 
See, here is the pinnacle of the temple; I will take you up there and do you 
cast yourself down, for it is written: the hands of angels shall bear up the 
sons of God. So, try it! You know that I will not help you, since it is my 
purpose to prove to you that you are not one of the sons of God, and I am 
certain that the fall will dash you to pieces. Nevertheless, you should make 
the attempt. Not even God can demand of you a blind belief that you are His 
Son. If you are not willing to put your Sonship to even one single trial, you 
must confess yourself lacking in understanding. If you survive your fall 
unhurt, even I will believe in you. But if you perish, be thankful that death 
has relieved you quickly of the deceit with which you have been beguiled, 
rather than that you should waste your life in such madness, to die at last, 
disappointed, and reviled by mankind.’ 

“Tortured though he was by weeks of suffering, Satan’s victim 
marshalled all his strength and replied: ‘I will not test my Lord. I will not 
use this way to prove that I am God's Son. I leave the proof in His hands. 
He will not fail me, as you too shall find.’ 

“At this speech Lucifer, the second, the fallen, son of God, quailed for 
a moment before his elder, loyal brother. His sorcery availed him nothing 
against one who would accept no miracles nor presume to perform any on 
his own account. 

“Not even then did Satan lose hope; he had still another lure to offer 
that in the past had always yielded brilliant results: The world was his, for 
everything material is under his sway. He could give the kingdoms of the 
earth to whomsoever he pleased, whether to the Babylonian, 
Nebuchadnezzar, or the Roman, Tiberius, or to the Nazarene, Jesus, was for 
him to decide. All those to whom he had made such a gift theretofore had 
become his vassals and had obeyed his orders. The kingdoms of the earth in 
all their entrancing splendor passed as in a film before the feverish eyes of 

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the Son of Man. ‘All these things will I give you. If you desire them all, 
they shall be yours; if but one or another, you have but to choose. But you 
must recognize me as your overlord. In the kingdoms you have seen, I am 
and will remain supreme. But you shall be next in power.’ 

“‘Begone, Satan. – I acknowledge only one overlord, the Lord my 
God.’ 

“Satan had lost the battle. In the days that had passed he had felt 
certain of his victim, whose prayers to the Father for help he had overheard 
and whose signs of fear he had witnessed, and that at a time when only 
Lucifer’s subordinates had been engaged. Now he had come in person to 
conquer a fortress that seemed ready to yield to an assault and into which 
hunger had entered as his ally. He found that he had been mistaken. 
Spiritual weapons and human bribes had no effect upon this mortal. One 
instrument of warfare remained untried, one before which all men tremble 
and grow pliant, namely physical tortures. Satan resolved to use the most 
excruciating. To inflict these there was no lack of human minions, from the 
learned to the ignorant, from kings to peasants, authorities both temporal and 
spiritual. In the end he could not fail; he need only bide his time, and await 
the most favorable moment. Therefore, as your Bible tells you: ‘When the 
devil had exhausted all efforts in tempting Jesus, he withdrew from him to 
bide his time.’ (Luke 4: 13) 

“It was these terrific attacks of Evil upon Jesus that Paul had in mind 
when he wrote that Jesus had offered up prayers and loud and tearful 
supplications unto Him Who could save him from the mortal sin of 
abandonment of his God. 

“As you see, God does not bestow His precious gifts without exacting 
something in return; those who receive them must prove themselves worthy 
by withstanding severe trials. Even Christ as a man was compelled to earn 
painfully the strength that he would need for the mighty task before him. He 
received nothing for the asking, but whenever he had fought victoriously 
with Evil, he was rewarded by an access to Divine power. The heavens 
opened and God’s spirits flocked about him, and so it was after the battle in 
the desert: ‘Angels came and ministered to him.’ (Matthew 4: 11) They 
also gave him earthly food, after his fast of forty days. Now that the stones 
were turned into bread by God's spirits, Jesus accepted it, giving thanks to 
God. When it had been offered to him under Satan’s influence, he had had 
to refuse it. 

“After this first trial, which he had passed triumphantly, Jesus began 
his career of teaching the multitudes, collecting about him a few men known 

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to you as the ‘Apostles’, who though poor and simple were willing to accept 
the truth. It had been his intention to initiate them into the mysteries of the 
Redemption, but he soon found that even they were the weak products of 
their times and unable to endure more than a fraction of the truth. 

“The first thing Jesus had to do was to convince not only his disciples, 
but the people as well, that he was God’s emissary. He had to tell them who 
he was and what mission he had to fulfill, and he had to prove his claims 
through the power of Him Whose emissary he claimed to be. 

“The same had been true of Moses, whose mission was in every 
respect the counterpart of that of the Messiah, whose coming he predicted in 
the words: ‘The Lord God will raise up a prophet like me from your midst.’ 
(Deuteronomy 18: 15) Moses had been sent by the Lord to lead a single 
people out of the land of bondage into the Promised Land. The bond slaves 
were the Israelites; their taskmasters were the Egyptians under Pharaoh. 
Those whom Christ came to deliver from bondage were all the spirits that 
had fallen away from God; their taskmasters were the Powers of Hell, under 
Lucifer. Before Moses could succeed in solving the problem before him, 
two things had to be done. First, he had to persuade his people to agree to 
leave the land of their bondage and to accept him as their leader. Next, and 
far more difficult, he had to compel the Egyptians and their king to allow the 
Israelites to depart, for it goes without saying that Pharaoh and his subjects 
would not part willingly with the cheap labor of their slaves, male and 
female. 

“In the same way, the Redemption through Christ depended on two 
things: In the first place he had to persuade the fallen spirits that had 
reached the level of incarnation in human form but were still languishing 
under the bondage of Evil to declare themselves ready to abandon its ways. 
Then there remained the much harder task of compelling the Rulers of Evil 
under Lucifer to surrender those of its subjects who desired to return to God. 

“With Moses as with Christ, the task involved two clearly distinct 
steps. 

“As regarded Moses personally, it was incumbent on him above all to 
remain firm before Pharaoh, and to allow himself to be diverted from his 
God-given mission neither by threats nor by enticements, lest God’s plan 
come to nought through his fault. The people of Israel, on their part, had to 
do their share by declaring themselves willing to leave and by holding 
themselves in readiness for the journey. It then was up to God to grant them 
a decisive victory over Pharaoh and to accomplish their deliverance. The 

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manner in which this was to be achieved did not concern either Moses or the 
people; that was for God alone to decide. 

“So too with Christ. He, too, had nothing to gain by telling the people 
how the Redemption was to be accomplished. It was his duty only to 
proclaim to them that the hour of their deliverance was near, that they must 
strive to make themselves worthy of the gift, and that it was he whom God 
had sent as their Savior. 

“For his part, he had to beware of succumbing to the Powers of 
Darkness. They left no stone unturned to induce him to forsake his God and 
to abandon his Divine mission.. Like Moses, Christ had to guard against 
being vanquished by the foe he had come to conquer. If he could hold out in 
his entrenchments against the assaults of Evil, it was for God to determine 
how the defense could be turned into a successful attack. For obviously, as a 
mortal, Christ could not wage an offensive campaign against spirits. The 
most that mortals can do is to defend themselves against the attacks of the 
Evil Powers when these attempt to lead them astray by means of 
insinuations, temptation and intimidation, through apparitions, or with the 
aid of human agents. Hence Christ could advance for an attack upon Satan 
only as a spirit, and only after his earthly death. Not until then could it be 
said of him that ‘he had descended to hell.’ 

“As I have told you, the possibility existed that Christ, the man, could 
have been overcome by Satan. Had this happened, the Prince of Hell would 
have numbered also the first Son of God among his vassals. In that event, 
God would have brought about the incarnation of another of the highest of 
the celestial princes to accomplish the work of Redemption that, because of 
human infirmities, His first-born Son had failed to perform. 

“You shudder at the thought that Christ could have succumbed to 
Satan’s attacks, and yet this is a fact. You mortals do not even faintly 
appreciate the love of your Heavenly Father, Who did not spare His firstborn, 
but Who, for your sake, risked losing him as He had lost His second 
son. You also cannot picture to yourselves how dreadful the battle was that 
Christ was forced to wage against all of hell, in order that you might be 
redeemed. The least of the devils can bring about your defection from God 
in a very few moments. The victory is his, for the offering of a handful of 
money, earthly fame, or sensual pleasures. – But Christ, your oldest brother, 
was assailed by all of hell’s forces, led by Lucifer himself, not just once and 
for a few instants only, but again and again throughout the whole span of his 
human life. Column after column of those sinister warriors advanced, day 
in, day out, upon the Son of Man, resorting at last to the most fiendish 

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physical torments, until their victim bled to death upon the Cross. He died, 
indeed, in human body, but did not waver in his loyalty to God. Satan had 
proved powerless against him, yet he, against whom the full forces of hell 
were marshalled, was as human as you are, and was in every way like you. 

“This, then, is the true picture of the Redeemer, and such was the way 
his mission of Redemption was to be carried out. 

“Like Moses, who first had to make himself known to the Israelites as 
Divinely sent to save them and who had to prove his claim by means of 
miracles, Christ owed it to the people to tell them who he was and what 
mission he had to fulfill. And he, too, had to give credence to his mission of 
Redemption through miracles. 

“Who was Christ, and what did he himself profess to be? – ‘I am 
Christ, the Son of the living God.’ Such is his testimony of himself, and it is 
substantiated by the words of God: ‘This is my beloved Son, in whom I am 
well pleased.’ Christ was therefore the Son of God, and he claimed to be 
nothing more. He was not God. Not once did he say: ‘I am God’. Not once 
did he claim to be God’s equal in any respect. He does not weary of 
repeating emphatically that he can do nothing by his own power, that his 
words are not his own, that he cannot perform miracles on his own. It is the 
Father Who has sent him, from Whom he has obtained the whole truth, from 
Whom he has received the power to heal the sick and to raise the dead. 
Whatever he does is as the Father wills, and at the hour appointed by the 
Father. 

“Just as a deputy may act only in the name and on behalf of the 
sovereign by whom he was appointed, and only within the limits of authority 
delegated to him, so is it with Christ. Even if a ruler confers his full powers 
upon his deputy, the latter cannot call these powers his own, for he is not the 
ruler but is dependent upon him in all things. He can be relieved of his post 
at any moment. Thus Joseph was Pharaoh's deputy. He was given 
unrestricted power to save the country. As symbols of his royal power, 
Pharaoh had given Joseph his signet ring and dressed him in kingly clothes. 
With this signet ring Joseph was to mark all his documents as royal 
documents. In his attire Joseph was like the Pharaoh. Nevertheless, it was 
not Joseph, but the Pharaoh, who had been, and continued to be, the 
sovereign head of the state. Joseph was merely his deputy, even though he 
was invested with full regal powers. He did not hold these by virtue of his 
own right, but by voluntary bestowal on the part of the king, who could 
restrict or withdraw them at his pleasure, or confer them upon someone else. 

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“This is the simplest and clearest way of illustrating the relationship of 
Christ to God. God is Lord and Creator of all things, including His Son. 
God is in and of Himself eternal, omnipotent, omniscient. Not so His Son. 
The Father conferred upon the Son the regency over Creation and, foremost 
of all, the task of Redemption. But the Son has nothing in and of himself, 
not his existence, or his regency, or his power. Everything was given him by 
the Father. Although in heaven the Son may be clothed like his Father and 
act with Divine authority, nevertheless he is not God, any more than Joseph 
was the Pharaoh. 

“This fact is so clearly brought out in the Holy Scriptures that it is 
surprising to find that people could ever have made Christ into ‘God’, in the 
face of the solemn declaration by the Father and Lord of all Creation: ‘I 
alone am God. There is no other.’ 

“Not even those Christian denominations that revere Christ as God 
and make him the equal of his Father in all things dare assert that he ever 
said ‘I am God’. They base their contention first upon the fact the he called 
himself the Son of God. They argue as did the high priests, the scribes, and 
the Pharisees, of whom the Bible says: ‘They sought more intently than ever 
to take his life, for they held him guilty not only of profaning the Sabbath, 
but also of making himself equal to God by calling God his true Father.’ 
(John 5: 18) 

“Christ did not defend himself against the charge of having called God 
his true Father, for he was a ‘Son of God’ in a sense that was not true of the 
other ‘sons of God’ or of the Divine spirits. He was not only the highest of 
the spirits created by God, but the only one whose heavenly body had also 
been created by God. As for the other sons of God, only their spirits were 
created by God, whereas their heavenly bodies owed their existence to His 
first-born Son. Christ was, therefore, not only God’s ‘first-born’, but also 
the only one whose whole being was the product of direct Divine creation. 
He was unique. He was His Father’s ‘only begotten Son’. 

“In another respect also he was the Son of God in a sense that applied 
to him alone. Upon him, and upon no one else, God had conferred the 
regency over Creation. God had given him the same position in his kingdom 
that the Pharaoh had given to Joseph in the kingdom of Egypt. 

“In this particular, then, the Jews were right: Christ did call himself a 
Son of God in a special sense. He was the Son of God. 

“But what Christ defended himself against vehemently was the charge 
brought by his Jewish enemies, that he made himself God’s equal. Again 
and again he protested, saying that he had no power and could do nothing at 

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all in and of himself. If someone can do nothing of himself, then that is 
incontrovertible proof that he is not God. This is a conclusion so obvious 
that not even the high priests and the scribes could have failed to see it. And 
although they understood well enough what Jesus meant by the phrase ‘Son 
of God’, they professed not to, for they were seeking grounds for his death 
and could find none better than to assert that Christ was making himself 
equal with God by calling himself Son of God. Once they were committed 
to this pretext, they had to adhere to it at all costs; nothing that Christ could 
have said in refutation would have been of any avail. 

“It is true that Christ had full authority on earth and in heaven, but not 
from himself. As Joseph held his power in Egypt by the grace of Pharaoh, 
so Christ derived his power from his Father. In the same way that Joseph 
was not Pharaoh, Christ was not God. 

“The Father alone, and none other, is God. All power resides in the 
Father exclusively, and in no other being. At His own pleasure the Father 
can delegate this power to any created spirit, in and through which He 
performs His works. The power that was conferred upon Christ could have 
been conferred by the Father upon any other created spirit. It did not have to 
be His first-born Son. The great miracles worked by Christ could have been 
performed by any other human if God had given him the necessary power. 
Christ himself said frankly that the things he did could be done by anyone 
who became a believer. ‘Whoever believes in me shall have the power to do 
the same deeds that I do, and even greater deeds.’ (John 14: 12) To believe 
in Christ is to believe in God, not, however, because Christ himself is God, 
but because he proclaims God’s teachings. ‘I have not spoken of my own 
accord; it was my Father, who sent me, who directed me as to what I should 
say and what I should teach.’ (John 12: 49) 

“Between the Father and Christ there prevails a perfect unity of love, 
and every one of God’s creatures can attain this unity with the Father. Christ 
asks God for it on behalf of his disciples: ‘that they may be one, as we are 
one, I united with them, and Thou with me, so that they may attain to the 
highest perfection of unity with us.’ (John 17: 22-23) 

“You see how illogical it is for your church [the Catholic Church] to 
base its contention of the divinity of Christ upon the statement ‘I and the 
Father are one’ – considering that the same oneness that the Son has with the 
Father is promised to all who believe. 

“If you will study those remarks of Christ in which he describes his 
relationship with his Father, you will see how sacrilegious it is to refer to 
Christ as God, to picture him as the giver, whereas he is but the recipient and 

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can give to others only what he himself receives from God. – The same 
sacrilege with which the Jews charged Christ when they falsely asserted that 
he made himself God’s equal is committed today by the people who make 
Christ God in spite of the fact that Christ himself spurned any such 
pretensions. 

“Christ’s teaching concerning his own person, concerning the source 
of his doctrine and the might and power he possesses was, consequently, that 
he had received each and every thing from the Father. In and of himself he 
has nothing. He is not God. 

“There were things God withheld, even from Christ, and which He 
reserved to Himself. Witness Christ’s answer to the sons of Zebedee: ‘The 
places at my right and at my left are not mine to give, for they will be 
bestowed upon those to whom they are allotted by my Father.’ (Matthew 

20: 23) 
“The Day of Judgment is also not known to the Son, but to the Father 
alone: ‘The day and the hour of fulfillment are known to no one, neither to 
the angels of heaven, nor to the Son, but to my Father alone.’ (Matthew 24: 
36) 

“Christ also did not obtain permission from God to evade the agony of 
death upon the Cross. Hence his prayer in the garden of Gethsemane that 
the cup be permitted to pass by him was not heard. 

“Christ’s own family, as well as the Apostles and those of the people 
who believed in him, saw in him nothing more than a ‘prophet’ – ‘God’s 
emissary’.. It is true that his mother knew that in him was incarnated one of 
the ‘Sons of God’, for this had been revealed to her by the angel before 
Christ was born. But she was also aware that he was human and that he had 
human infirmities. His conduct in public and the doctrines preached by him 
did not meet with her approval. She had known that his teachings differed 
substantially from the doctrines held by the Jewish religion, but to see him 
proclaim his views openly to the multitudes weighed heavily upon her. She 
had pictured his mission on earth in a very different light, and when she 
heard that Jesus in his sermons had spoken out strongly against the spiritual 
leaders of the Jewish people and had publicly branded as false many of the 
tenets of their ancient faith, she, in company with her other sons, sought to 
restrain him, and even tried to compel him to return to his parental home, 
believing that in this way she could allay the ill will that his actions had 
aroused among the priests, scribes and Pharisees. ‘And when his relatives 
heard it, they went out to lay hold on him, for they said, he has lost his wits.’ 
(Mark 3: 21) ‘For not even his brothers believed in him.’ (John 7: 5) 

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“That his mother and brothers should have disapproved of his conduct 
in public is easy to understand. They believed that the doctrines of the 
Jewish religion were correct. That is how they were brought up. Their 
ancestors had lived and died in that faith, and the fact that now their own son 
and brother should preach publicly that this faith embodied many errors was 
more than these simple and inexperienced people could bear. Whatever they 
were told by their clergy was valid as far as they were concerned. Moreover, 
they lived in fear of their fellowmen. They were pointed at as the relatives 
of a man who was assailing the faith of his fathers. They were frequently 
criticized on that score by the head of the synagogue of their village. They 
had business losses to fear as well. Especially hard to bear was the news 
that the supreme ecclesiastical council had excommunicated Jesus, and had 
threatened to do likewise with all those who followed him or acknowledged 
him as the Messiah. ‘For the Jewish leaders had already agreed to 
excommunicate all who acknowledged Jesus as the Messiah.’ (John 9: 22) 

“The Jewish priesthood warned the people against Jesus and his 
doctrines, resorting freely to slander as a weapon, and alluding to him as a 
‘false prophet’, ‘a man possessed of the devil’, ‘an agitator’, ‘a wine-
imbiber’, ‘a profligate’, who passed his time in the company of wayward 
women and sat down at table with publicans and known sinners. There was 
no expedient so low that they did not avail themselves of it to render him 
harmless, as he was a menace to their hold over the people. They could not 
tolerate the great mass of the people accepting as a religious truth something 
that differed from what they themselves preached. It was to them that the 
people owed obedience. What the clergy did not believe, the people must 
not believe, under penalty of being damned. ‘Is there a single member of the 
High Council or a Pharisee who has been brought to believe in him? No, 
only the common people, who know nothing of the law. Damn them!’ 
(John 7: 48-49) 

“It is always the same old story, intoned by the clergy of all 
denominations, as soon as they see their influence on the people threatened 
by an evangelist of the truth. 

“You, too, will become better acquainted with that circumstance than 
you have been in the past, as soon as you have made public the truths 
imparted by me, when you will witness a repetition of everything that took 
place in those days. The servant is not greater than his master, and you will 
be called a renegade priest, a false prophet, a madman, a man possessed by 
the devil, a degenerate. Even your relatives will heap reproaches on you, 
and tell you that you should have left well enough alone, and that what was 
good enough for other clergymen was surely good enough for you also. But 

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be not afraid! Trust in God! What have you to fear of men? On the other 
hand, by disseminating the truth you will be of great benefit to many. Even 
members of the clergy who read your book will become convinced that it 
contains the truth, even though they may not be disposed to admit this 
openly. Things were no different in the days of Christ. ‘Even many 
members of the High Council believed in Jesus, although they dared not 
admit it openly for fear of being excommunicated by the Pharisees, for they 
valued honor among men more highly than honor before God.’ (John 12: 
42-43) 

“Even the Apostles had doubts about their Master on more than one 
occasion, for they also had had a different conception of the Messiah. Not 
until the day when Simon Peter gave utterance to his conviction: ‘You are 
the Christ, the Son of the living God’ (Matthew 16: 16), did his Apostles 
know that in Jesus of Nazareth the ‘Son of God’ had come upon earth. Peter 
had not reached this conviction, however, by reason of Christ’s words and 
actions or by any process of reasoning of his own, but by virtue of a 
revelation from God. ‘This was not revealed to you by flesh and blood, but 
by my heavenly Father.’ (Matthew 16: 17) 

“As to the manner in which the Divine revelations reached Christ, I 
have already intimated this to you, but I wish to go into the subject more 
fully because it is essential to a full understanding of Christ’s life and work. 
It will then become clear to you that also in this respect the experiences of 
Christ present nothing altogether new or previously unheard of. 

“You have only to recall the way in which God had conveyed His 
revelations and commandments to His instruments in the past. How did He 
communicate with Abraham, Isaac and Jacob? With Moses and Joshua? 
With the judges, kings and prophets? With Zacharias, Mary and Joseph? In 
precisely the same way He now communicated with Christ. Jesus was thus 
not favored in this respect above those who had preceded him as Divine 
instruments and emissaries. God caused His spirit world to enter into 
communication with him as with all the others, and through it He revealed 
everything that Christ required for the fulfillment of the task before him. 

“The prerequisites for communicating with the spirit world were the 
same for him as for any other person. It was but natural that his mediumistic 
gifts were of the highest, for he was the highest and purest of spirits created 
by God to be incarnated in human form. Christ possessed the ability to 
concentrate, and to ‘submerge the spirit’, of which I spoke to you in 
connection with the development of mediums, to an extent never attained by 
man before or since. Moreover, no other human medium has ever possessed 

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a physical od as pure as that of Christ. In him, then, the prerequisites for 
communicating with the Divine spirits existed to a degree that no other 
mortal can hope to attain. 

“The mission Christ had to carry out on behalf of the kingdom of God 
was the greatest ever assigned to a mortal. Hence it was necessary that God 
send him spirits in abundance, not only with regard to number, but also with 
respect to strength and ability. 

“Among them were spirits of fortitude, to infuse new strength into 
him when his own began to fail in the battle with evil powers. Often these 
spirits were accompanied by those of hope, joy, and peace of soul. Again, 
militant angels from Michael’s legions came to his side, when Satan 
marshalled his legions in full force to bring Jesus down and the fury of their 
assaults threatened to be more than human strength could bear. Spirits of 
truth and knowledge instructed him about the teachings that he was to 
present to the multitudes as the Word of God or provided answers to 
personal questions about himself and his tasks. Spirits of wisdom taught 
him how to accomplish his individual tasks, but only after he had fully 
exhausted his own resources without finding the right answers. With him as 
with all other mortals the motto applies: ‘God helps those who help 
themselves.’ If you would arrive at a good goal, use your own strength first, 
and if this does not suffice, God will intercede with the aid of His spirit 
world. God does not heedlessly distribute His favors or crown you with 
success without effort on your part. He demands that everyone exert himself 
to the utmost, and this He demanded of Christ also. 

“When the sick required his attention, spirits of healing came to his 
aid whenever his own native healing powers proved inadequate to cure the 
diseased od of the patient, although in many cases his great personal healing 
power sufficed to bring about the desired end without the help of the healing 
spirits. 

“Nevertheless, Christ did not heal everyone who appealed to him, for 
there are cases in which sickness is a punishment sent by God, to be suffered 
by the patient for a period commensurate with his offense. Christ’s powers 
of clairvoyance and clairsentience enabled him in every instance to tell 
whether or not the supplicant’s plea should be granted. Moreover, a belief in 
God and in him as God’s envoy was the prerequisite for every cure that he 
effected. 

“Not in all cases was the cure permanent, for many individuals 
relapsed into their former ailment as soon as they lost their faith in God and 

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in Christ, the main purpose of the healing being to bear witness to the truth 
of the message Christ proclaimed. 

“In connection with ‘raising the dead’, I must tell you something that 
may surprise you. In all cases of so-called 'raising the dead', both those 
mentioned in the Old Testament and those performed by Christ, the spirits of 
those who were thus raised had not actually passed into the Beyond. No one 
who has actually died can again come to life; his spirit can never again take 
possession of the body from which it departed in mortal death. This is a 
Divine law that admits of no exceptions. As soon as a spirit crosses over 
into the Beyond, its race on earth is run. Its earthly destiny is irrevocably 
decided. Only by rebirth can this spirit ever again take on human form. 

“All individuals recalled to life by Christ were spirits that had indeed 
emerged from their bodies but still remained connected to them by a slender 
band of od. This band of od was so feeble that the spirit could not have 
returned to the body either by its own efforts or by virtue of any human 
attempts at resuscitation, and so real mortal death would have ensued very 
shortly by rupture of the odic band. In the case of Lazarus, the odic band 
had already become so weak that not even the minimum of life force could 
be conveyed to his body that was necessary to prevent the setting in of 
decay. Neither the odor of decay nor the so-called livid spots on a corpse are 
infallible symptoms of final decease. 

“The fact that the raised ‘dead’ were only seemingly dead is clearly 
indicated by the words of Christ when he recalled the daughter of Jairus to 
life: ‘The girl is not dead, but only asleep.’ (Matthew 9: 24) These words 
have been explained as a jest. Christ did not jest in such matters, least of all 
when he was engaged in proving the Divine character of his mission to the 
people. In the case of Lazarus, too, he called the attention of his Apostles to 
the fact that it was not a real death, for on hearing of the man’s sickness, he 
said to them, ‘This sickness will not end in his death, but will serve to 
glorify God.’ (John 11: 4) When, as far as one could judge, Lazarus had 
died, Jesus said again: ‘Our friend Lazarus has fallen asleep; I go, that I may 
wake him out of sleep.’ (John 11:11) When once more his Apostles failed 
to understand him, and lengthy explanations that they would not have 
understood seemed useless, Christ finally said: “Lazarus is dead’. (John 
11:14) This was not a strictly accurate statement of Lazarus’ condition, but 
it was the only one that he could use, for at the time Lazarus was already in 
his tomb, and people considered him dead. Had this really been the case, 
Christ would not have said a few days earlier, ‘This sickness will not end in 
death’, nor could he, after the entombment, have used the words: ‘our friend 

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has fallen asleep’. On both occasions Christ spoke the truth, since Lazarus 
was not really dead; it was a case of ‘apparent death’. 

“Nevertheless, nothing that I have said detracts from the merits of the 
case. What Christ did could not have been accomplished by any human 
power, but only through the power of God. This is true of every case in 
which Christ recalled the dead to life. Human power was of no avail, and 
the Divine spirits interceded, accomplishing whatever was needed to allow 
the return of the spirit into the body. Christ, by clairvoyance, observed the 
work of the spirit world, and at his word, the spirit was reunited with its 
body and the seemingly deceased arose. 

“It does not occur to you mortals that such things are done in 
accordance with Divine laws. This is true not only of the raising of the dead, 
but of all miracles performed by Jesus. When he turned water into wine, for 
example, this task also was accomplished by the Divine spirit world, and for 
this reason not even he was able to bring about the transmutation the 
moment his mother wished it. His ‘hour was not yet come’, because the 
spirit world had not completed the necessary work. Work takes time, even 
for spirits. 

“It is because you do not understand these processes that you fail to 
grasp the meaning of certain words found in the Bible which, in 
consequence, have been incorrectly translated into your languages. Thus 
your version of the Scriptural account of the raising of Lazarus contains a 
sentence that must impress you as utterly incomprehensible; ‘When Jesus 
saw that Mary was weeping, and that the Jews who were with her were 
likewise in tears, Jesus felt indignant in spirit and was upset.’ (John 11: 33) 
Other translations say, “he was angry”.. Why indeed should Jesus be angry 
or indignant at the sight of the weeping sister and friends of a man who had 
died? On the contrary. The original text reads: ‘A shivering passed through 
his spirit and he was shaken’, for when spirits come near you and allow their 
powerful odic radiations to act upon you, you too feel a sensation of 
shivering pass through you and actually begin to shake. The sensation is an 
agreeable one in the presence of good spirit beings, and unpleasant when it 
originates from the proximity of evil ones. Such a shivering sensation 
passed through Christ on this occasion. It was the powerful odic radiations 
of the spirits about him, who infused him with their strength, through which 
he consummated the work of the spirits with the summons: ‘Lazarus, come 
forth!’ 

“Raising the dead was something that Christ could undertake only 
when he had been informed by messengers from God that it was His will. 

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All signs that bore testimony to the power of God were manifested solely 
when they served in some special way to promote the spread of the kingdom 
of God or to confirm His emissary and the latter’s teachings. 

“In public Christ never mentioned his connection with God's spirit 
world. He mentioned it only when necessary. Thus when some of the Jews 
accused him of using the powers of evil to cast out the spirits of the 
possessed, he replied that he drives them out with the help of a spirit of God. 
‘If I drive out the demons with the help of one of God’s spirits, then indeed 
the kingdom of God has already come to you.’ (Matthew 12: 28) 

“Along with the gift of clairvoyance in its highest form, as it was 
manifested in him, Jesus also had the ability to recognize the spiritual state 
of human beings and to read their thoughts. At all times there have been 
people similarly gifted, although your contemporaries have no understanding 
of this matter and especially do not realize that eternal laws govern also 
these phenomena. 

“Even in the case of Christ these laws applied in every particular and 
were taken into account by him in the sense that he always selected the time 
and place for communicating with the spirits with a view to securing the 
conditions most favorable for the purpose. He, who advised his followers to 
withdraw to their quiet chambers for prayer, himself sought out wooded 
hillsides in the cool of the dusk and the night, for light and warmth and the 
noises of the day exert an exceedingly adverse effect upon the formation of 
the od required for communicating with the spirit world. Hence he preferred 
the solitude of the woods or the garden, and the darkness and coolness of the 
night. 

“Furthermore, everything that Christ predicted about the future he had 
learned from the spirit messengers sent to him by his Father. 

“It has been customary among you to regard Christ’s miracles and 
prophesies as evidence of his Divinity. This conclusion is entirely erroneous. 
You confuse the Agent with His implement. The Agent is God. His visible 
implement may be any being whatsoever, while His invisible implements are 
the Divine spirits assigned to that being. A little reflection on your part 
would enable you to discover this fact for yourselves. When you, 
personally, preached on the ‘Divinity of Christ’ and tried to prove this by 
citing his miracles and prophesies, did it never occur to you to draw a 
comparison between him and those of God’s emissaries who had preceded 
him? Did they not perform miracles similar to those performed by Christ? 
Were the miracles accomplished by Moses any less wonderful than those 
that Christ performed? Were the transformation of a rod into a serpent and 

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that of water into blood, the killing of the first-born of Egypt, the passage 
through the Red Sea, his producing drinking water with the stroke of his rod, 
and the many other signs performed by Moses of less account than Jesus' 
transformation of water into wine, walking upon the waves or calming the 
storm? If you cite the acts of Jesus as evidence of his Divine status, then 
you would have to consider Moses to be God, too. Were not the sick healed 
and the ‘dead’ raised by many mortals who were Divine instruments? Then 
you would have to regard also these mortals as Divine. Then Joshua, Elijah, 
Elisha, and the other great prophets from God were also God, not to mention 
the Apostles, since they performed miracles equal to those performed by 
Christ and would, according to him, do even greater works than he. You 
cannot cite a single miracle performed by Jesus that has not been performed 
in the same or in a similar manner by other mortals acting as envoys of God. 
You misunderstand completely God’s purpose in bringing these miracles 
about. You do not pause to think that God must accredit his instruments as 
such by the performance of such unusual deeds before He can expect 
humanity to recognize them as Divinely appointed. 

“In the fulfillment of their mission, all of God’s envoys have suffered 
greatly at the hands of mankind. Every one led a life of hardship. They 
were the vessels from which radiated God’s light and truth, but mankind, in 
the bonds of darkness, could not endure the light, as it was too bright for 
eyes afflicted with sin. People turned away from the light and sought to 
destroy the human vessels that served as lamps for the light of God. So it 
has always been, so it is today, and so it will remain as long as there are 
human eyes, sore with sin, that ache when the light of the truth is turned 
upon them. The Evil Powers, and all mortals enslaved by them, hate this 
light and its bearers, and do their utmost to achieve their destruction. 

“How terrible, then, must the efforts have been on the part of Evil to 
break the power of the greatest Light-Bearer who ever came upon earth! 
How bitter the road of suffering that Christ had to travel! 

“His inner sufferings at the hands of Evil were hidden from human 
eyes, and therefore nothing is said about them in the Bible beyond the very 
shallow account of his temptation in the wilderness. Yet the onslaughts 
made upon him there by Satan were so savage that all the earlier Divine 
emissaries would have abandoned God, if He had allowed the Powers of 
Hell to proceed against them with the same vigor with which He permitted 
them to assail Christ. 

“Moreover, the physical sufferings that Jesus had to undergo until his 
last breath on the Cross were such that his predecessors could not have held 

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out against them, especially as they had to be endured in addition to the 
simultaneous torment of his soul. 

“It is true that for Christ his sufferings had a substantially higher 
significance than for any other of the Divine prophets. For them, the end of 
their life on earth meant that their tasks had been fulfilled, if they had 
remained true to God. For Christ, however, the end of his earthly life 
marked the fulfillment of only a portion of his mission. The more important 
part was to be completed after his death: gaining victory as a spirit over the 
Prince of Darkness. His Crucifixion was only a precondition to that victory 

– not, indeed, the Crucifixion in itself, but his enduring it without faltering in 
his loyalty to God. Christ might, indeed, while yet alive upon the Cross, 
have lost faith in God at the last moment, and fallen victim to the enemy. 
Had he done so, he would have died upon the Cross nevertheless, but 
defeated by Satan and apostate to God. Until that moment, he had stood 
upon the defensive against the terrific hail of missiles that hell launched 
upon him; had he yielded, all would have been lost. The attempt at 
Redemption would have failed, and Christ would have been a prisoner of the 
Prince of Darkness. 
“If, on the other hand, Christ as a human being could hold out against 
the most dreadful anguish of soul and body inflicted on him by the infernal 
powers, the moment of his death on earth would mark the beginning of the 
second part of the battle of Redemption. He, who as a mortal had stood on 
the defensive against the powers of hell, now advanced, as a spirit, to attack 
them to make his victory over them complete. To wage the decisive battle 
he descended into hell. 

“I want to dwell a little longer, however, on the first stage of this 
battle, the most important that was ever fought. I want to review with you 
those hours of Christ’s human suffering that you call the ‘Passion’.. You 
mortals appreciate far too little the unspeakable agony this Divinely sent 
Bearer of the Cross had to endure in order that mankind might be saved. 

“On the evening before his death, Jesus was in the guest chamber of a 
house in the company of his disciples to observe the feast of the Passover. It 
was to be his last supper with them. Who among you can measure and 
realize the anguish of his soul? He knew from the Divine spirit messengers 
that all preparations for his arrest and speedy execution had already been 
made. He knew that one of his disciples had had dealings with the high 
priests and had, for a traitor’s reward of 30 pieces of silver, declared himself 
ready to deliver his Master to them. At that very moment, his betrayer was 
lying at table with him. They were not seated about a long table, as you 

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think, and as they are shown in your paintings, but were reclining upon the 
skins of animals whose heads were elevated as cushions, gathered in groups 
of three about small, low tables, one arm resting on the cushions, the other 
reaching for the foods before them. At the same table with Christ reclined 
John and Judas, John on his left, his head close to his Master’s breast, Judas 
on his other side. Judas dared not meet his Master’s eye and was anxiously 
awaiting the moment when he could leave the room without attracting 
attention. 

“The Master’s heart bled on seeing before him this Apostle who was 
his betrayer, and whose terrible end he foresaw. ‘It would have been better 
for him if he had never been born.’ As he looked at him over and over 
again, Christ’s eyes filled with tears, for his heart was filled with love for 
even this lost brother. In his mind's eye arose the picture of what within a 
very few hours was to be reality: Judas, in realization of his monstrous deed 
and with despair in his soul, standing rope in hand before the tree on which 
he would end his own life, and beside him Lucifer, ready to take the spirit of 
him whom he had led astray away with him into the depths. Horrified by 
this vision, the Master trembled. 

“As for the other Apostles, would they stand by him in the hour of his 
martyrdom, offering help and comfort? The fateful events of the coming 12 
hours passed like a film before his mind’s eye. He could see them all fleeing 
in terror for their own lives, and Peter, shaking with dread before a maid, 
swearing he had no connection with his Master. He saw the devils crowding 
about the door of the room, ready to seize upon his disciples as they went 
out, and to fill their minds on this very night with doubt of their Master, in 
order that they might offer no support or help to the one who was doomed to 
die. ‘Satan has asked to have you, that he might sift you as wheat.’ Why 
had Satan demanded this? – Only now had God revealed to him what he had 
at stake in this battle. God’s sense of justice did not permit Him to conceal 
any longer from Lucifer the fact that the battle that was now to begin 
between him and Christ was to decide the sovereignty of hell over the fallen 
spirits. God revealed to Lucifer that Christ, should he remain steadfast 
throughout the imminent death agony, would thereafter as a spirit launch an 
attack upon hell at the head of the heavenly hosts, and that he, the Prince of 
Hell, would be overcome and would be deprived of a considerable part of 
his sovereign rights. At this news, Satan trembled. Then, appealing to the 
Divine justice that had given him absolute sovereignty over the fallen spirits, 
he demanded that God observe strict neutrality in this decisive battle. What 
Satan asked was that God withdraw his hand entirely from Jesus, and also 
leave him no human support, while nevertheless allowing hell to have a free 

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hand. If God acceded to these demands, Lucifer hoped he could by doing 
his utmost succeed in breaking the spirit of this Jesus of Nazareth at the last 
moment, and drive him to despair. 

“God granted the terms asked by Satan with the sole exception of 
reserving to Himself the right to strengthen Christ’s purely physical vitality. 
Had he not done so, Christ would have died in the garden of Gethsemane, 
and his martyrdom would never have been completed. 

“At Lucifer’s wish, all the spiritual and physical anguish of earth, 
crowded into a few short hours, was to be concentrated upon his antagonist, 
while at the same time the infernal hosts would be allowed to launch an 
attack in full strength on him and his followers. For Jesus, alone, betrayed 
by one of his own disciples, deserted by the others, denied any Divine aid 
against the forces of hell, Lucifer hoped to prepare an end worthy of a Judas. 

“Even as Jesus, after Judas' departure, gave his Apostles the bread and 
the wine symbolic of his approaching death and spoke his parting words to 
them, his heart was bleeding from a thousand wounds. He was human, as 
you are, and had no advantage over other mortals during this hour and those 
that were to follow. On the contrary, he lacked even those things that 
generally serve to console and fortify human beings in their hours of 
suffering. 

“Picture him now, going out into the dark of the night to the garden of 
Gethsemane. The night is no man’s friend, least of all that of someone who 
is tormented by suffering. His disciples, on whom the evil spirit forces are 
already at work, walk silently beside him, in dread of what is to come. 
Under the burden of his soul's torment, he too is silent. 

“At the remote spot in the garden where Christ chooses to offer his 
prayer for strength, Lucifer is in wait with his ablest assistants, ready to 
break down their intended victim’s spiritual resistance by their united 
efforts. This is the hour that God has conceded to the Prince of Darkness. 

“Human words are inadequate to portray the terrors of the visions 
conjured up by hell to its victim in this brief hour. As once the same 
Lucifer, when he tempted the Son of Man in the wilderness, had shown him 
the kingdoms of the world in all their splendor in order to cause his fall, so 
now and to the same end he shows Christ mankind's most dreadful and 
detestable traits, causing a steady succession of hideous pictures to pass 
before his eyes: pictures of blaspheming, sinful humanity in its full 
viciousness and corruption. Then he shows Jesus the supposed ‘fruits’ of his 
years of endeavor among the Jews as God’s people, pointing mockingly to 
his disciples, one of them actually approaching at the head of a horde, the 

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others fast asleep nearby, with never a word of comfort for their Master and 
unable to stay awake a single hour for his sake. ‘And would you die to 
confirm your gospel for such people as these?’ Lucifer’s mocking voice 
sounds in his ears, ‘For these humans, who blaspheme your Father and will 
condemn you as a fool if you give your life for such criminals? And have 
you thought about how you will end?’ Before the clairvoyant eyes of his 
trembling victim there now pass the scenes of the suffering in store for him: 
his capture, the flight of his disciples, Peter’s denial, the bloodthirsty roar of 
the multitude that but a few days earlier had hailed his entry into Jerusalem 
with hosannas, the death sentence, the flagellation, his captors’ brutality, the 
crown of thorns, the path to Calvary, the Crucifixion – everything painted in 
the most terrifying pictures – in order to drive him to despair and a spiritual 
breakdown. All the while the spirits of hopelessness and despair were 
driving the maddest of thoughts into the mind of this victim of theirs, whom 
all had forsaken. His pulse throbbed, his whole body shook with feverish 
tremors, his heart threatened to burst. The terror of death seized him, drops 
of blood oozing from his pores along with the cold sweat and trickling to the 
ground. All through their Master's dreadful experience, his disciples slept 
peacefully. 

“The meager outlines preserved by your Bible of the story of the 
Passion of Jesus fail utterly to convey to you the anguish of soul and body 
suffered by your Redeemer. Indeed, many of the worst tortures are not even 
mentioned in the Bible. Thus, nothing whatever is said there of the frightful 
hours Jesus was compelled to spend in the underground cellars of the 
courthouse. Into these dungeons, wet and swarming with vermin, the 
soldiers had thrust him after they had scourged and mocked him and 
crowned him with thorns, and after they had rubbed salt into the countless 
deep gashes left by the lash upon his lacerated body and had bound his 
hands, lest by removing the salt he might find some relief from his 
unspeakable torments. 

“Never did man endure such torture as did this incarnated Son of God. 
Through its human tools, hell did its worst, for in him it recognized its 
greatest foe that could ever appear on earth. But these physical sufferings to 
which it subjected him were not as great as those that his soul had to endure; 
moreover, both forms of torment, of the soul and of the body, were applied 
to him simultaneously. Add to this the fact that to the last he was without 
any human comfort, and, what was still harder, without any Divine aid. God 
had withdrawn His protecting hand and had left him helpless to the devices 
of hell. The cry uttered by Jesus as he hung dying upon the Cross: ‘My God, 
my God, why hast thou forsaken me?’ reveals in full the agony he felt on 

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finding himself forsaken by all in this hour of supreme suffering on earth. 
Satan should never be able to claim that he failed to reduce this mortal to 
submission because of help received by his victim from external sources. 
He should be forced to admit that he had met his match in an unaided human 
being, who, in spite of the most excruciating torments of spirit and body, 
could not be driven to desert his God. 

“The Biblical account according to which the mother of Jesus stood 
by the Cross, accompanied by John, is incorrect. Even this consolation was 
denied him.. Not one of those dearest to him was at the Crucifixion. They 
could not have borne the sight. Where, indeed, can you find a mother who 
could look on while her child was being crucified? Again, you go so far as 
to assume that Mary was standing by the Cross throughout; had she been 
present at all, she would surely not have remained standing, but would have 
fainted and collapsed. 

“Hence, it is also not correct that Christ exclaimed to his mother from 
the Cross, ‘Mother, behold your son!’ and to the disciple John: ‘Son, behold 
your mother.’ He did, in fact, speak similar words to Mary and John as he 
was being led from the courthouse after Pilate had pronounced the death 
sentence and while his mother and John clung to him in anguish until they 
were torn away by the soldiers. His mother had been present at the trial, as 
had the disciples, and had never lost hope that it would end in his favor. She 
constantly thought of the story of Abraham, whose son was spared from 
sacrifice at the last instant, even as the knife with which he was to be slain 
was drawn. To this day there is not a mother who would not attend a trial in 
which her child’s life hung in the balance, but no mother who would go to 
witness the execution of her own child. 

“To see his mother on the verge of swooning from agony and terror 
cut Jesus to the soul, and all he thought of was to spare her any further sight 
of his own suffering. He therefore begged John to take her to his home until 
everything was over, and spoke lovingly to her, urging her to go with John 
and to implore God for strength in this hour of tribulation, telling her that it 
was his Heavenly Father’s will that he undergo these things and that after 
three days she would see him again. 

“John willingly acceded to his Master’s request and took Jesus’ 
mother, pierced by a thousand sorrows and keeping to her feet only with the 
utmost effort, to his home. He did not take her into his home permanently, 
as might be gathered from the text of your Bible, but for the time being, to 
remove her from this harrowing scene. One after another all the other 
faithful followers of Jesus came there too. Some time later, when it was fair 

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to assume that the Crucifixion had been carried out, some of them, including 
Mary Magdalene, went to a spot from which the site of the execution could 
be seen, and returned to relate the death of Jesus. 

“Jesus’ mother stayed at John’s home only so long as she remained in 
Jerusalem. Afterwards, she returned to Nazareth, her home and that of her 
other children. Naturally, she often revisited Jerusalem to see the Apostles, 
in particular John, as long as they continued to live there. 

“As Christ had been confirmed as God’s emissary by the power of 
God during his life, so was he in the hour of his death. The sun darkened for 
three hours. It was not a darkness by reason of natural causes, but one 
effected by the power of God. At the moment when Jesus gave up his spirit, 
the curtain in the temple was rent from top to bottom, as a symbol that the 
wall dividing the realm of God from that of Satan had been torn down by 
Jesus’ death. The earth shook and rocks burst. But the story recorded in 
your version of the Gospel of Matthew that the dead arose from their tombs 
and were seen by many in Jerusalem is a falsification of the originally 
accurate text, which read: ‘The curtain in the temple was rent in two from 
the top to the bottom; and the earth did quake; and the rocks were rent, and 
the tombs were opened; and many corpses of those who had passed on were 
cast forth. Many who had come from the holy city saw the corpses lying 
there.’ This text, which is accurate, therefore records what naturally would 
and did happen, namely that the tombs carved into the rocks were cracked 
open by the earthquake shocks and that the corpses were cast out upon the 
surface. There they were, of course, in plain sight of the many who had 
come from the city to witness the spectacle of the Crucifixion and who had 
to pass close by the shattered tombs. 

“Here you have another of the many instances where, in the past, 
falsifications were introduced into the Sacred Texts for specific reasons. 
The false doctrine that the earthly bodies of humans will be resurrected on 
some future day had been introduced, and in order to sustain this doctrine 
with passages from the Bible, this particular passage, in addition to others, 
was distorted by altering the original text. In place of the words ‘The 
corpses of those who had passed away were cast forth’ were put the words 
‘The bodies of the saints who had passed away were raised.’ The word 
‘saints’ had to be interpolated if only for the reason that it would never do to 
say that the bodies of the unsaintly had also been raised at the death of 
Christ. – But a still greater difficulty remained to be overcome in falsifying 
this passage, inasmuch as the Church holds that there could have been no 
resurrection of bodies prior to Christ's Resurrection. Christ was the first of 
the dead to arise. Hence, it was necessary to insert the sentence: ‘After his 

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Resurrection they entered into the holy city and appeared to many.’ Those 
who committed this falsification did not pause to consider that it had already 
been expressly stated that the bodies were raised on Good Friday, or three 
days before Christ’s Resurrection. Whether they appeared to the people of 
Jerusalem on that same day or on Easter Sunday in no way enters into the 
question. Besides, where did these bodies that allegedly had risen on Good 
Friday spend the intervening days? Where did they go after Easter Sunday? 
Did they return to their tombs, and, if not, where did they go? It is strange 
that the other three Evangelists say nothing of this resurrection of bodies on 
Good Friday. Of course, Matthew did not say anything of the kind either, as 
you have seen from my explanation. 

“Christ was dead. His earthly death had released his spirit from its 
material body. As a mortal he had withstood all the onslaughts of hell and 
had thereby performed the first and most important part of his Messianic 
mission successfully. He had not been conquered by hell. Nevertheless, this 
alone did not insure his victory over the enemy he had repelled, for in a 
battle between two opponents, he who acts wholly on the defensive is not 
truly the victor, even if he succeeds in defending himself against the other’s 
attacks. In order to claim a victory he must overpower his antagonist and 
force him to acknowledge himself beaten. 

“This was true of Christ as well. As a man he had repelled all the 
attacks of his mighty opponent. That was all he could do as a man. Now, 
however, that he was freed from the flesh, he could, as a spirit, advance upon 
his enemy, the Prince of Darkness. He descended into hell, relying upon the 
all-conquering Divine power that he had earned as a mortal through his 
loyalty to God, Who now sent him the heavenly hosts as his comrades in 
arms. Now began a struggle like that which had occurred when Lucifer with 
his adherents had battled with the Heavenly Legions in the days of the great 
revolt in God’s spirit kingdom. The present battle was waged in Lucifer’s 
realm and was a personal duel between Christ and Lucifer, as well as a 
general battle between the legions of heaven and those of darkness. This 
mighty conflict raged into the lowest depths of hell, into which Lucifer and 
his followers had been forced to retreat. Then, when the defeat of the 
Powers of Hell was no longer in doubt, many of those who had formerly 
been their vassals but who, nevertheless, repented of their disloyalty to God, 
went over to the side of the heavenly hosts and fought with them against 
their former oppressors. The number of those who thus deserted grew from 
moment to moment. 

“When Lucifer saw that all was lost, he begged for mercy. He, who in 
the desert had tried to tempt the Son of God by offering him the kingdoms of 

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the world, now stood quaking before him whose faith in his Sonship he had 
then sought to undermine. Now he trembled at the thought that this same 
Jesus of Nazareth would deprive him of all his sovereign power, and that the 
moment had arrived when he and his followers would be doomed to the 
depths of darkness. He was all too familiar with the prophecy that foretold 
the time when he, as the prince of the kingdom of the dead, with his 
henchmen would be hurled into the uttermost depths, shorn of all his power 
and deprived of his sovereignty over God’s fallen children. 

“Christ, however, disclosed to him that he was not to be deprived of 
his sovereignty entirely, but that it was to be restricted to those of his 
subjects who were whole-heartedly devoted to him, and that all who desired 
to leave his kingdom and return to God must be released. He was no longer 
permitted to regard them as his subjects. He might, if so disposed, bind 
them to himself by artifice and guile, but not by force as heretofore. 

“Satan accepted these terms. He had no other choice. He had, in fact, 
expected much harder conditions. The title by which he held his sovereignty 
and which God Himself had once issued to him was changed to suit the 
wishes of his conqueror, Christ. God, in Whose name the victor made terms 
with Lucifer, is the just and almighty Protector Who guarantees the precise 
observance of this peace treaty. Everything, even hell, is subject to His 
power. His commands must be obeyed even by those who are His enemies. 

“Thus was concluded the mighty task of Redemption. God’s Plan of 
Salvation had been realized in all of its important aspects. The chasm that 
gapes between the Realm of Darkness and the Kingdom of God had been 
spanned by a bridge that could be crossed freely by all who desired to leave 
Satan’s foreign legion and to return to their old home in the land of God. No 
sentinel in the service of hell could prevent them from crossing the border. 

“Surrounded by his triumphant hosts, Christ returned from Satan’s 
stronghold to the sphere that once had been paradise, and the cherubim who 
had since stood guard at its entrance lowered their flaming swords in a salute 
to Christ, their King and Lord, and his victorious spirit legions. Here in 
paradise they stayed until the day on which, with Christ at its head, the great 
procession re-entered the portals of heaven. 

“During this time, however, neither Christ nor his hosts of spirits were 
idle. Their stay in paradise had to be utilized to spread throughout all 
Creation the news of the Redeemer’s triumph and to urge all who were of a 
mind thereto to begin their homeward journey. Special pains were taken to 
seek out the countless sufferers in the lower spirit spheres in order that they 
might be instructed, encouraged and comforted, and urged to rouse 

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themselves and to set out upon the road to the Father’s house, which Christ 
had laid open. Christ himself directed the counseling of these countless 
brethren and saw to it that as many as possible set out on the homeward path 
without delay. This is indicated by Peter in his epistle: ‘As a spirit Christ 
went and brought the news to the spirits in prison, to those who had once 
been disobedient, when God waited patiently in the days of Noah, while the 
ark was being built.’ (I Peter 3: 19-20) 

“Christ appeared, materialized in human form, to those who had been 
closest to him in life and had borne much sorrow with him and on his behalf: 
his mother, the Apostles and his friends. 

“The day arrived on which Christ returned to the spirit hosts that were 
waiting for him in paradise, after he had said farewell to his friends on earth 
and had assigned to each his task. This was the day of his ascension, on 
which, as a conquering hero, he led a great spirit army back into the 
kingdom of God. 

“Ever since the Redemption was achieved by Christ, those who have 
fallen away from God have been free to make use of the redeeming 
opportunity thus offered to them. Satan’s prisons have been thrown open by 
Christ’s victory, and his captives have been free to return to their homeland. 
Whether or not they avail themselves of the opportunity rests with them. 
Christ has indeed built the bridge, but whether it is used to return home is 
left up to each individual, who may not shirk the hardships attendant upon 
the journey. Consider what hardships the prisoners taken in the World War 
[World War I] were ready to undergo after peace had released them from 
their captivity, wandering from the farthest steppes of Siberia with bleeding 
feet, week after week, in their efforts to make their way back to their 
homelands. 

“The prisoners of Satan must do likewise if they would find their way 
back to God's homeland. Christ will help them through his spirit world to 
overcome the hardships they will face in their wanderings. His messengers 
show them the way, strengthen, encourage and comfort the travelers, and 
raise to their feet those who have stumbled and fallen from exhaustion. But 
the homeward-bound travelers must not turn back and re-enter the ranks of 
the enemy by deserting God; if they do, it will take all the longer before 
they again come to the resolution: ‘I will arise and go to my Father.’ But 
every one, without exception, will see the day on which he can no longer 
appease his hunger for peace and happiness at the troughs of evil, and he 
will finally set out on the homeward path. 

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“For some, the span of a single human life will be sufficient. 
Others must suffer for hundreds, and still others, for thousands of years, 
far away from God in their search for the gold of happiness, which they 
seek in the counterfeiters’ dens in the realm of darkness, led by Satan’s 
minions from one will-o-the-wisp into another. It is their own fault that 
they must pass through repeated human incarnations, and that they are so 
slow to find the Road of Light that their loving Father and His Son, the 
great Redeemer of the fallen, have built for them. 

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Christ’s Teachings and Today’s Christianity 

See to it that no one captivates you by means of so-
called science or by the foolish and misleading teachings 
grounded on the traditions of men; for they have their source in 
the evil spirit powers that rule the world, but have nothing in 
common with the teachings of Christ. (Colossians 2: 8) 

During the first spiritistic séance I attended I had asked the spirit that was 
speaking through the medium: “Why is it that the teachings of Christ no 
longer seem to exert any influence upon the people of today?” I had been 
told in reply that we no longer possess Christ’s teachings in their original 
purity and clarity, that in the course of time, many human errors had crept 
into Christianity. Later on, I received a detailed exposition, in which the 
true teachings of Christ were compared with the doctrines of the Christian 
churches of today, and particularly with those of the Catholic faith, of which 
I was a priest. I was told: 

“Where is the water of a brook purest and clearest – near the source or 
near the mouth? Most assuredly, near the source. As the spring water flows 
on as a streamlet, however, it loses its freshness and with it its purity and 
clearness. Muddy waters coming into it right and left mingle with its 
current. Further down it receives the drainage from human habitations, 
human and animal waste, and that of human industry. It no longer refreshes 
those who would drink its waters to quench their thirst. They drink of it 
only with revulsion and only as a last resort, when no spring water is to be 
had. 

“The same may be said of the truth. Taken at its source, it is a 
refreshing drink that bestows new life, but when it is drawn from the stream 
that has flowed for a distance through the lowlands of human error and 
worldly passions, its purity and freshness are gone. The falsehoods and 
errors that have been mixed in have given it a bad taste. The thirsty truth-
seeker drinks from this murky stream only with inner repugnance, and only 
when denied the clear water of the fountainhead of truth. 

“The teachings of Christ met with a fate like that of the water from a 
spring that, as a brook, flows by the dwellings of men. They, too, were 
defiled when they flowed through human channels. The evil that is in men 
and the Powers of Evil that surround them have so sullied and rendered 
unpalatable Christ’s pure teachings, that they have lost their life-giving 
power. 

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“The source of all truth is God, a source to which man cannot ascend 
in his earthly form. He must therefore depend upon the bearers of the truth 
who draw from that source. These are God’s spirit messengers, and only 
they are admitted to that source. Only they possess the clean vessels in 
which the truth can be brought fresh and unsullied to mankind. 

“The first and the greatest of truth-bearers was Christ as a spirit, in 
the days preceding his incarnation. It was he who, partly personally, partly 
through his subordinates in the spirit world, brought the drink of truth to 
early humanity. Hence the active intercourse with spirits by the sick and 
exhausted world of Old Testament times. Hence, also, the coming and 
going, in the early days of the Christian era, of truth-bearing spirits, who 
constantly drew upon God’s fountainhead and brought the water of truth, at 
Christ’s behest, to the human souls who thirsted for the truth. 

“It is, therefore, one of the fundamental teachings of the true Christian 
faith that humans cannot proclaim the truth out of their own consciousness. 
They can do so only as instruments of God’s spirit world. 

“Even Christ as a mortal could not ascend of his own volition to the 
source of the truth. As a man, he had no more inherent knowledge of the 
truth than other humans. What he had known in the days when he, as the 
first-created spirit, dwelt with God had been as completely obliterated from 
his memory by his entry into a material body as the knowledge of a previous 
existence is obliterated from the recollection of other humans, although there 
was a time when they too had dwelled with the Father. The property of 
matter by which the recollection of one's previous existence is wiped out 
exerted the same effect upon the incarnated Christ that it exerts upon every 
other spirit incarnated in human form. 

“Thus after his incarnation also Christ was dependent upon the spirit 
messengers sent to him by the Father. He acknowledged this when he said: 
‘You shall see the messengers of God ascending and descending upon the 
Son of Man.’ (John 1: 51) He was but God’s envoy, and had no advantage 
over the Divine envoys that had preceded him, for they, too, had been 
instructed by God’s spirits. Enoch, Abraham, Moses, and all of the Old 
Testament prophets did not preach things that had evolved in their own 
minds, but all of them, in Peter's words, ‘spoke God’s word under the 
guidance of a holy spirit.’ A spirit of God inspired them with what they 
were to say. 

“Christ repeatedly assures his hearers that he speaks not of his own 
knowledge, but only what he has heard from the Father. It was the Father 
Who gave him the required teachings, through His spirit messengers who 

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constantly ascended and descended above the Son of Man. ‘You will realize 
that I do nothing of myself but only speak as my Father has taught me.’ 
(John 8: 28) ‘I speak to the world only those things that I have heard from 
Him.’ (John 8: 26) 

“The same fountainhead of truth from which Christ had drawn was to 
serve all those who came to spread his gospel after him. First his Apostles, 
who were not simply to repeat what they had learned from Christ as they 
interpreted it. Misinterpretations easily slip in when humans are called upon 
to repeat what someone else has said. Of a hundred listeners to the same 
speaker, every one of them, when asked to repeat his remarks, will in one 
point or another say something different from what the speaker said or 
meant. Hence, also the Apostles were to be instructed anew by the spirits of 
the truth about the things that they had learned from Christ as a man, to 
make sure that his words suffer no distortion from their erroneous 
interpretation. They were to receive from God’s spirits both confirmation of 
the teachings proclaimed by Christ and certain new truths that Christ had 
had to withhold from them, either because under God’s Plan of Salvation 
these truths could not be proclaimed before the Redeemer’s death, or 
because the Apostles themselves were not yet mature enough to receive 
them, and so would not have understood them. 

“You will find this statement of mine confirmed in Christ’s own 
words: ‘I will ask the Father to send you another helper, who will be with 
you always, the spirit world of truth.’ (John 14: 16) ‘I have much more to 
say to you, but you cannot bear it now. However, when the spirit world of 
truth has come, they will introduce you to the whole truth.’ (John 16: 1213) 
‘The helper, however, the holy spirit world, which the Father will send 
in my name, will teach you whatever else you need to know and will remind 
you of all that I have told you.’ (John 14: 26) According to these words, 
then, the spirits of truth had a twofold task. First, they were to remind the 
faithful what Christ as a man had told them, and to confirm its truth. 
Beyond that, they were to continue the teaching that Christ had begun, and 
to proclaim those further truths that he had purposely withheld for the 
abovementioned reasons. Moreover, the spirits of God were to be with the 
faithful forever, since, with the power of evil and the weakness of man, the 
danger of error was ever present. Subsequent generations must not be 
dependent upon the religious records of their ancestors, for such human 
records would bear no guarantee of truthfulness, and those to whom they 
were handed down could not discern what was derived from God’s 
wellspring of truth and what was attributable to human error. 

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“Thus after Christ’s corporeal death God’s messengers arrived 
constantly as spirits of truth, according to his promise. The Apostles 
continually cite them when exhorting their hearers to believe in their 
teachings. Paul’s writings, especially, abound in references to these 
messengers. ‘The things that I have said and preached I did not lay before 
you in impressive words of human wisdom, but it was a spirit of God and 
God’s power that spoke through me. Your faith was to be founded not on 
human wisdom, but on God's power.’ (I Corinthians 2: 4-5) ‘But to us, 
God has revealed these things through his spirit..... Now the spirits we have 
received are not the spirits that rule the world, but spirits that come from 
God. We preach not in words taught by human wisdom, but in words that 
are taught to us by God’s spirits; thus we deliver the spirit’s message in the 
same words in which the spirit gave it to us. True, a worldly minded person 
does not accept what comes from a spirit of God, for he considers it 
foolishness. He is not fit to understand it, because it must be judged 
spiritually.’ (I Corinthians 2: 10-14) ‘You are an epistle of Christ, written 
by us as servants of Christ, not with ink, but with a spirit of the living God.’ 
(II Corinthians 3: 3) ‘Let me say to you, dear brothers, that the gospel I 
preach is not the word of men. I neither received it from men, nor was it 
taught to me, but it was imparted to me through a revelation from Jesus 
Christ.’ (Galatians 1: 11-12) 

“Not only the Apostles received their teachings from God’s spirits, but 
also the ‘mediums’, who were to be found in every community. As you 
already know, they were called ‘prophets’.. Paul writes that the mysteries of 
Christ ‘have now been revealed to his holy apostles and “prophets” by a 
spirit of God.’ (Ephesians 3: 5) It was through these mediums as the 
instruments of the good spirits that the faithful could at any time ascertain 
whether a doctrine was true and how it was to be understood. Hence Paul 
writes to the Philippians: ‘If you hold a different opinion on any point, God 
will enlighten you on that point also.’ (Philippians 3: 15) They could 
inquire of God at their religious gatherings, and were answered by His spirits 
speaking through the mediums. 

“Speaking of the earlier prophets as well as of those who preached the 
gospel in his own day, Peter says that they ‘preached the gospel by the 
power of a holy spirit sent from heaven’ (I Peter 1: 12), to which he adds in 
another epistle: ‘... for no prophecy ever came about by the human will; it is 
only by God's command that people have spoken as instruments of a holy 
spirit’. (II Peter 1: 21) The word ‘prophecy’, which occurs so often in the 
Bible, does not mean, as you believe, the prediction of an event to come, but 
all speech by a spirit of God through a human medium. 

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“In the Old Testament God exhorted mankind to seek the truth from 
Him: ‘Ask me!’ – and He gave it to them through His spirit messengers. By 
his own confession, Christ, as a mortal, received the truth from spirits of 
God. He promises his Apostles that they too shall learn the whole truth from 
spirits of truth. The Apostles testify that this promise of Christ's was 
fulfilled, and that they received their teachings from God’s spirits. 

“And whence does today’s Christianity draw the truth? Can the 
ministers of the various Christian denominations say of themselves that a 
spirit of God is speaking through them? Can they testify, as did Paul, that 
what they preach is not the word of men, that they neither received it from 
men, nor was it taught to them, but that it was imparted to them through a 
revelation from Jesus Christ? They cannot. They are in the employ of their 
churches, whose respective creeds they studied under human instruction at 
schools, seminaries and universities. What they absorbed there was human 
wisdom, professorial wisdom, with all of its errors, and that is what they 
preach to their congregations. Of spirits as messengers from God and as 
heralds of the truth they know nothing. In their eyes it is, to use one of 
Paul’s terms, foolishness to expect any further teachings from a spirit of God 
today. They believe that no further teachings are needed in this day and age. 
In their opinion, such teachings may have been necessary in the days when 
men were supposedly much more ignorant than they are in your enlightened 
age. A man like Moses still had to communicate with God’s spirit world and 
to ‘inquire of God’ in order to learn the truth. So also did the great prophets, 
Christ himself, as well as his Apostles. But nowadays all that is considered 
old-fashioned and a thing of the past. To be sure, you have made great 
progress in science, you can all read and write and have millions of books 
you can consult. And in addition you have no end of learned theologians, 
doctors of divinity and professors. They must know what the truth is. 

“Actually, it is precisely these doctors and professors of ‘sacred 
theology’ who are responsible for the introduction of those doctrines against 
which Paul utters these words of warning: ‘See to it that no one captivates 
you by means of science and vain deception that is grounded in the traditions 
of men, in the spirit powers that rule the world, but has nothing in common 
with the teaching of Christ.’ (Colossians 2: 8) ‘They wish to be regarded as 
scholars, although they do not understand the meaning of the terms they use 
or the things of which they speak with so much assurance.’ (I Timothy 1: 7) 
‘These are the people who cause divisions, purely sensual people, who have 
not received a holy spirit.’ (Jude: 19) 

“The spirit world of God has long since been eliminated from the 
Christian creeds; the heads of the churches have expelled the holy spirit. 

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But wherever spirits of God have been forced to yield, spirits of another 
nature presented themselves, like those of which Paul writes to Timothy: 
‘God’s spirit world declares expressly that in times to come, many will fall 
away from the true faith and turn to spirits of deceit and doctrines inspired 
by demons.’ (I Timothy 4: 1) 

“Into the place of the good spirits stepped the Powers of Evil, whose 
chief concern it is to obscure and to reverse the truth, an end which they seek 
to accomplish by playing upon every human weakness, such as vanity and 
scholars’ pride, or the greed for power, distinction, money and luxury. All 
of these motives are utilized by them to tamper with the truths of God’s 
wisdom, love and mercy, and to forge these into chains with which the heads 
of the churches manacle their poor, inexperienced adherents and render them 
subservient. 

“The root of all evil is greed – the love of money. Money plays an 
important role also in your Christian churches. Satan knew what he was 
doing when he used money as bait also in the field of religion. He knew that 
this was the surest way of binding the spiritual leaders to error. He knew 
that none of them would be quick to give up a well-paid position for life as 
the religious servant of a church, even if they recognized the erroneousness 
of the doctrines they were preaching. 

“Thus it came about that, since the time when communication with 
God’s spirit world as the sole road to the truth was dispensed with, errors of 
the most varied and far-reaching nature have crept into Christianity. Century 
by century conditions grew worse. Truth after truth was contaminated by 
error and rendered unpalatable. And what has been the result? Today you 
have before you a Christianity split into a hundred parts, into countless 
creeds, each one of which proclaims a separate truth and each one of which 
contends that its creed alone represents the true teachings of Christ. Do you 
wonder that a Christianity so adulterated and torn has ceased to exert an 
influence on mankind? Restore to humanity the faith of the early Christians! 
Remove from its shoulders those spiritual burdens imposed by manmade 
dogmas derived from a thirst for power. Let mankind have access once 
more to God’s messengers of truth – and you will be amazed to see how 
much influence true Christianity can have, even on the people of today. 

“The Catholic Church seeks to explain this breaking up into so many 
Christian ‘sects’, as it calls them, by saying that all other Christian 
denominations have fallen away from it, the only true church and the only 
one that leads to salvation. But I shall show you that even the Catholic 

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Church retains scarcely anything of the Christianity of Christ and his 
Apostles. 

“It has, true enough, succeeded in creating a human substitute for the 
Divine spirits so much in evidence in the early days of the Christian era. It 
introduced the doctrine of ‘papal infallibility’.. This solved the problem of 
the truth in the simplest way, sparing Christ the labor of sending the spirits 
of truth to erring humanity as he had promised. He no longer needed to 
fulfill his promise to remain with the faithful, even unto the end of the 
world, for now there was a ‘vicar of Christ’ on earth. Where there is a vicar, 
the individual who is represented need no longer appear. 

“Under this doctrine of an ‘infallible vicar of Christ on earth’, the 
source from which the Divine truths could be derived was placed wholly 
into the hands of erring, sinful mortals, to the exclusion of God’s 
messengers, thus opening the door to human caprice and lust for power. 
You may proclaim that the papal elections are held under the guidance of the 
‘Holy Spirit’, but you cannot cite a single instance in which a pope was 
chosen by a spirit of God. Or has it ever happened at a papal election that a 
spirit of God, using one of the electors as God’s instrument, announced who 
was to become pope, as had God’s spirits through the mediums in the early 
Christian churches whenever an elder or a bishop was to be ordained. Just 
look at the history of the papal elections. Were they not at times conducted 
in a manner positively diabolical? Were not intrigues of all kinds and even 
armed force resorted to, in order to place the tiara upon the heads of 
adherents and favorites of certain families? Were not a succession of popes 
instruments of hell in their actions and their daily lives rather than ‘vicars of 
Christ’? 

“In order to evade this issue you have resorted to the strange 
expedient of distinguishing between the pope as a man and the pope as the 
‘vicar of Christ’, claiming that even the most evil of men, as soon as he 
becomes pope, represents Christ and acquires infallibility. Satan's tool and 
at the same time the deputy of Christ? Could there be any greater 
blasphemy of Christ and of God? Would any human being allow his 
greatest enemy to act as his deputy even for an hour? Assuredly not. And 
you think God and Christ would do that? That God would entrust the great 
gifts of His order of Salvation to a servant of hell? Common sense should 
tell you that this is impossible. God’s spirits bring their gifts only to the 
righteous, and remain with them only while they retain their righteousness. 
This is demonstrated by the story of Saul.. As long as that Divinely gifted 
monarch remained obedient to God, he was in daily communication with the 
Divine spirit world and could ‘inquire of God’ whenever he felt the need of 

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enlightenment, invariably receiving his answer from the spirits of truth.. 
When, however, he broke faith with God, this communication with God's 
spirit world was instantly interrupted. The inquiries he addressed to God 
remained unanswered, and in the place of the Divine spirits, evil spirits took 
possession of him. At one stroke he was deprived of all his great gifts. 

“No wicked man can ever be the holder of God’s sacred gifts, not 
even if he is the pope. It follows that among the popes, the wicked ones at 
least could never have been infallible, and since you have no means of 
knowing whether a pope, or indeed any human, is at heart friendly or hostile 
to God, you can never be sure whether a pope’s doctrines are true or 
erroneous. 

“God alone chooses those among men to whom He sends His spirits 
of truth, and no human choice can establish a mortal as the bearer of God’s 
truths. Not even Christ selected his Apostles according to his own 
judgment, for it is expressly stated in the Acts that he selected them ‘through 
a holy spirit’. (Acts 1:2) It follows that God cannot make the gift of 
infallibility contingent upon any office held by the grace of man, as is the 
case with the papacy. 

“Consequently, also, the interpretations given to many parts of the 
New Testament in support of papal infallibility are wholly erroneous. 
Among the passages so cited are the words addressed to Peter by Jesus: 
‘Thou art Peter, and upon this rock I will build my church; and the gates of 
hell shall not prevail against it. I will give unto thee the keys to the kingdom 
of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: 
and whatsoever thou shalt loose on earth shall be loosed in heaven.’ 
(Matthew 16: 18-19) From these words you conclude that Peter, the man, 
was the foundation of the church of Christ; that as the leader of that church 
he could not err in his proclamation of the truth, and that, moreover, he had 
been invested with the power to bind and to loose the members of the 
church. Now that office has been passed on to his successors, the popes of 
the Church of Rome. Consequently, it is claimed, they have the same gifts 
and powers that once were Peter’s. 

“These are all great fallacies. 

“It was not Peter the man but Peter’s faith to which Christ referred as 
the rock on which his church was to be built. Peter’s belief in Christ as the 
Divinely sent Messiah is the eternal, everlasting rock against which hell 
cannot prevail, not the person of Peter, who very soon afterwards was 
vanquished by hell when he denied his Master three times under oath. He 
thus showed how little God can depend upon humans, and that no Plan of 

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Salvation can rest upon them. That would be building on sand. One thing 
only is immutable: the truth, and the faith in the truth conveyed by the spirits 
of God. Peter, too, had received the truth – that Christ was the Messiah – 
from messengers of God, for as Christ said: ‘Flesh and blood has not 
revealed that unto thee, but my Father who is in heaven.’ It was because 
Peter had received this revelation from spirits of God that he believed it, and 
in this belief he stood upon unyielding rock, for the spirit world of God does 
not lie. Whoever does as Peter did stands on the same rock upon which 
Peter rested his faith. Whoever is ready to receive God’s truth from the 
hands of God’s messengers of truth and to believe in it belongs to the church 
of Christ. It is therefore a church of the spirit. It recognizes no external 
membership in the form of membership in an earthly organized religion. It 
recognizes no bishops and priests with the broad powers assumed by the 
clergy of the Catholic Church. It recognizes no infallible Pope. Christ has 
no deputy on earth. People of every religion in the world belong to the 
church of Christ. 

“This spiritual church of Christ can never be overcome by Evil, for it 
is the source of the truth, and truth is unconquerable. Its messengers of truth 
are not people – not popes, bishops or priests – but spirits of God. 

“The ‘keys to the kingdom of Heaven’, which Christ promised to give 
to Peter because of his faith, are God’s truths. By means of them he was ‘to 
bind and to loose’ by passing the keys on to those who lay bound in the 
chains of error. Whoever rejected those keys by opposing truth with 
unbelief would be bound closer than ever to his error, but the bonds of those 
who eagerly accepted the proffered key would be loosed. The binding and 
loosing applied to terrestrial existence as well as especially to life in the 
Beyond. 

“The same metaphor of the ‘keys to the kingdom of heaven’ is used 
by Christ in speaking to the spiritual leaders of the Jewish people of his day. 
With the false doctrines that they preached, they had given the Jewish people 
the wrong key, a key with which the doors of the kingdom of heaven could 
not be opened. The right key, which was offered by John the Baptist and by 
Christ himself and which the people were ready to receive, was torn from 
their hands by the Jewish clergy. That is why Christ exclaimed: ‘Woe to 
you, scribes and Pharisees, hypocrites that you are! You close the kingdom 
of heaven to mankind. You yourselves do not enter, and you will not let 
those enter who would like to.’ (Matthew 23: 13) 

“The words: ‘Feed my lambs, feed my sheep’, which Christ after his 
Resurrection addressed to Peter, are also interpreted by you as indicative of a 

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favoring of Peter. This is not the case. Peter had publicly denied his Master 
three times under oath, and according to all human standards it was to be 
expected that Christ would dismiss the unfaithful disciple from his service 
and relieve him of his apostolic office. Peter himself fully expected this, 
remembering Christ’s words: ‘Whosoever shall deny me before men, him 
will I also deny before my Father, who is in heaven.’ This the course you 
humans would have taken under the circumstances, but Christ had mercy on 
the repentant Peter. He restored him to his apostleship and also conferred 
the duties of a shepherd upon him. Peter was allowed, in spite of his breach 
of faith, to lead his fellowmen to the pastures of truth on an equal footing 
with the other Apostles. Christ’s question to Peter, ‘Lovest thou me?’, 
repeated three times, was intended to remind Peter of his thrice-repeated 
denial, and to bring home to him God’s great goodness towards him in 
retaining him as an evangelist of the kingdom of God and as an instrument 
of God’s spirits despite all that had happened. 

“You see how mistaken the interpretations are that your [Catholic] 
church gives for the passages in question and that these cannot be construed 
to support a preferred status for Peter or the doctrine of papal infallibility. 
Hell has long since conquered that church, and Evil is also the author of the 
doctrine of papal infallibility. Inasmuch as most of the doctrines of that 
church are wholly erroneous, hell is intent upon perpetuating them among 
mankind as long as possible. This end is best achieved by means of the 
coercive measure of infallibility, for the church, having taught its errors 
under the sanction of infallibility, cannot now retract them. To surrender 
them would be to commit self-destruction. 

“Your papal doctrine piles untruth upon untruth. Thus it is 
historically untrue that the Bishop of Rome is the direct successor to Peter in 
the Apostolic office, for the bishops of the first Christian congregations were 
neither elected as such by their fellowmen, nor appointed by the Apostles, 
but were appointed exclusively by the manifesting spirits of God. If it 
occasionally happened that an Apostle or the disciple of an Apostle ordained 
someone as bishop, this was done only after a spirit of God had named the 
person to be so ordained. Moreover, no bishop was another’s superior and 
no Apostle had any greater powers than his fellows. ‘It matters not to me’, 
says Paul, ‘in what high esteem the Apostles were held. God takes no 
account of a person’s rank.’ (Galatians 2: 6) In the same epistle he relates 
how on one occasion he had opposed the Apostle Peter vigorously and had 
reproached him before the entire community, claiming that his behavior was 
not in keeping with the true gospel. 

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“Had it sufficed for God to reveal the gospel to Peter as the first 
infallible pope, the early Christian churches would have had no need of 
visits by God’s spirits, since in Peter they would have had an infallible 
source of the truth. Moreover, why was Paul not sent to Peter in order that 
he might receive the truth from him? The distance between them was not 
great. Why was he, as he himself says, taught by Christ himself? 

“I shall now lay before you in their broad outlines certain individual 
truths in Christ's teachings, comparing them with the doctrines of modern 
Christianity and in particular with those you have heretofore preached as a 
member of the Catholic clergy. In so doing I fulfill the wish you have long 
cherished. This will also show the falsity of other doctrines that depart from 
the teachings of Christ in other Christian churches. 

1. “Christ taught a God in one person, the Creator of Heaven and 
Earth. He knows no triune God such as the Catholic and other Christian 
churches teach. Only the Father is God. None other is His equal, neither the 
Son, nor what you call the ‘Holy Ghost’.. After his Resurrection, Christ 
said: ‘I ascend unto my Father and your Father, to my God and your God.’ 
(John 20: 17) According to the words of Christ, the Father is above all. 
‘My Father, who gave me the sheep, is greater than everything, and no one 
can snatch them out of the Father’s hand.’ (John 10: 29) If the Father is 
greater than everything, there is nothing equal to Him, and He is greater than 
the Son, a truth that Christ confirms with the words: ‘the Father is greater 
than I.’ (John 14: 28) He also calls God the sole good being. Whenever 
Jesus was addressed as ‘good Master’, he would reply: ‘Why callest thou me 
good? No one is good save God alone.’ 
“Because God is above everything, He can confer power upon 
whomsoever He will, as He did to His Son, whom He invested with the 
fullest powers. ‘Thou hast given the Son power over all flesh in order that 
all that thou hast entrusted to him may have everlasting life.’ (John 17: 2) 

“That Christ is not God I demonstrated to you with the help of the 
Holy Scriptures and in greater detail when I taught you concerning his life 
and his work. 

“The truth, that only the Father, but not the Son, is God, is 
furthermore sustained by the teachings of the Apostles. Thus Paul writes: 
‘We know there is no God but the One. For although there may be such as 
are called gods in the heavens and on earth – and indeed there are many such 
“gods” and many such “lords” – there is for us Christians but one God, the 
Father, from whom all things are and for whom we were created. 
(I Corinthians 8: 4-6) 

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“Furthermore, Paul calls the Father the ‘God of Jesus Christ’. ‘May 
the God of our Lord Jesus Christ give unto you a spirit of wisdom.’ 
(Ephesians 1: 17) According to Paul also, Christ’s coming will be brought 
about through the only Almighty, Who alone possesses immortality, and 
Who dwells in unapproachable light.’ (I Timothy 6: 15-16) If the Father 
alone has immortality, the Son does not have it. If the Father is the only 
Almighty, the Son cannot be. It follows that the Son is not God, but is, as he 
calls himself and as the Apostles unanimously proclaim him to be, the ‘Son 
of God’, less than the Father, Whose creation he is. 

“The entire Bible, both the Old and the New Testaments, recognizes 
only one God in one person. The Father is God, and He only. Not one of 
His Sons, neither the first-born nor any of the others, is God. 

“Because you have made Christ into God, you have insuperable 
difficulties in understanding his personality, his life, his sufferings, and his 
death. You are prevented by your misconception from accepting his own 
clear statement of his relationship to the Father as what it really is: it is the 
relationship of a created being, albeit the highest such being, to God, its 
Creator. 

“What absurd theories your theologians have had to invent, to bring 
the undeniable facts in the life of Jesus, as well as his own words, into 
harmony with his alleged Divinity. They have reconstructed the person of 
Jesus, claiming that in him as a man there were two spirits: one Divine, the 
other human. Hence Christ is alleged to have possessed a twofold will and a 
twofold knowledge: a Divine will and a human will, a Divine knowledge 
and a human knowledge. Nevertheless, both spirits are regarded as having 
constituted but a single personality. This is sheer madness.. Every spirit 
possesses an independent personality, and not even God can fuse two spirits 
into a single personality, any more than He can fuse two human beings into 
one, omnipotent though He is, since it is inherently contradictory that two 
should be equal to one. Common sense should tell you that if Christ had 
been God, he could not have cried out from the Cross: ‘My God, why hast 
thou forsaken me?’ Could God forsake Himself, then? When, furthermore, 
it is related in the Holy Writ that Christ was raised from the dead by the 
power of the Father, what need was there of the Father’s power if Christ 
himself was God? According to your doctrine, after his death upon earth, he 
had divested himself of all human limitations, and was now only God and, as 
such, in every respect his Father’s equal. If so, he had the same power as his 
Father, and, possessing that power, why need he have depended upon power 
held by another? These contradictions are irreconcilable. And again, how 
do you explain the fact that Christ does not once assert: ‘I am God, my 

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Father’s equal in all things’, and this despite the fact that he spoke of his 
relationship with God on innumerable occasions. Is it reasonable to assume 
that he never once spoke the truth and admitted that he was God? On the 
contrary, he calls himself only the ‘Son of God’, and maintains that he is 
dependent upon the Father for all things. He solemnly declares: ‘And this is 
the life eternal, that they should acknowledge Thee, the only true God, and 
him whom Thou didst send, Jesus Christ.’ He is but God’s envoy; he is not 
God. Paul calls him the ‘firstling of creation’. He was, therefore, created by 
God and is, hence, God’s creature, and thus no more God than all his fellow 
creatures. 

“Inasmuch as nothing could be found in the New Testament to support 
the false doctrine that Christ is God, resort was had to the forgery of several 
Scriptural passages in order that the desired evidence might be forthcoming. 
Several of these I shall cite. 

“In his Epistle to the Romans, Paul writes: ‘Willingly would I be 
banished from my fellowship with Christ if I could thereby save my 
brothers, men of my own lineage according to the flesh. They are Israelites. 
Time was, when they were God’s people. They witnessed the glorious 
deeds of God; it was with them that He made His covenant; it was they to 
whom He gave the law, the true form of worship, the promises. Theirs are 
the patriarchs and from them was the mortal body of Christ descended. May 
the God Who rules over all be forever praised therefore. Amen.’ (Romans 

9: 3-5) In this passage as elsewhere in his epistles, Paul voices his heartfelt 
thanks to God for the fact that the Messiah sprang from a people to whom he 
himself belonged, but the text has been altered to read: ‘and from them was 
the mortal body of Christ descended, who is God over all, forever praised.’ 
By means of this falsification, the Messiah was branded as God. 
“A similar case of misrepresentation occurs in Paul’s Epistle to Titus 
(Titus 2: 13): ‘We are to wait for the blessed hope and for the coming of the 
glory of our great God and of our Savior Jesus Christ.’ Paul speaks here of 
the glory of the great God, the attainment of which is the aim of all material 
Creation, and also of the glory of our Savior, Jesus Christ, through which we 
shall be led into God’s glory, according to the words of Christ: ‘No one 
cometh unto the Father, but by me.’ Thus Paul here distinguishes between 
the glory of the Father and the glory of Christ. The sense of this passage 
also has been distorted by its false wording: ‘We are to wait for the blessed 
hope and the coming of our great God and Savior, Jesus Christ.’ This 
version is intended to convey to the reader the impression that Christ is the 
great God for whose glory we are to wait. 

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“Of course, falsifications of this sort will immediately be apparent to 
anyone familiar with Paul’s epistles, for they know how clearly this Apostle 
distinguished between the person of Christ and the person of God in all of 
his writings, referring to the Father as the ‘God of Christ’, and to Christ only 
as the ‘Lord’ appointed by God. Paul taught that God will make all His 
enemies submit to the Son, the last one being Lucifer, the Prince of Death 
himself, and that then the Son will also submit to Him Who subjected 
everything to the Son, that God may be all in all. (I Corinthians 15: 27-28) 

“Paul’s salutation always runs: ‘Grace to you and peace from God, 
our Father – and from the Lord Jesus Christ. He never says ‘and from God, 
the Son’. If, therefore, there is any part of your present Bible that can be 
construed into something other than the truth that only the Father is God, 
then the fault lies either in the translation, or in a falsification of the Greek 
text from which that translation was made, and in some cases in a 
combination of both. You will find such an instance in Paul’s letter to the 
Philippians, in the passage that, according to your current translation, reads: 
‘Let all be of a mind as was Jesus Christ, who, although he had a godly 
form, counted it not as deprivation to be equal with God, but relinquished 
himself, taking on the form of a servant.’ (Philippians 2: 5-7) The correct 
text reads: ‘Let all be of a mind as was Jesus Christ, who, although in his 
outward appearance he looked like a god, counted it not as self-deprivation 
to humble himself before God, but relinquished himself, taking on the 
outward form of a bond servant.’ It is true that the celestial body of Christ 
as a spirit resembled a god, and that all spirits on seeing him for the first 
time think they are seeing God – so gloriously has God endowed His firstborn. 
The original text has been crudely falsified by substituting the words: 
‘to be equal with God’, for the words: ‘to humble himself before God’. 

“Inasmuch as I have just had occasion to use the words 'looked like a 
god’, I shall make mention of the opening passage of the Gospel of John, 
also cited as proof of the Divinity of Christ. ‘In the beginning was the 
Word, and the Word was with God, and the Word was God’. 

“First and foremost the text should read: ‘... the Word was a god’; and 
not: ‘the Word was God’. In this passage John uses the term ‘a god’ as it 
was applied in his day to all who were God’s special instruments and who, 
as His envoys, stood in special communication with Him, the one true God. 
The same usage was employed by God when He spoke to Moses, the great 
messenger of God and Christ’s model, to whom He said: ‘And he (Aaron) 
shall be thy spokesman unto the people; and he shall be thy mouth, and thou 
shalt be his “god”.’ (Exodus 4: 16) Christ, also, when reproached by the 
Jews with making himself the equal of God by calling himself the ‘Son of 

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God’, retorted with the question: ‘Is it not written in your law: I said, ye are 
gods? If the Scriptures called them “gods”, to whom God assigned a task, 
how can ye accuse me, whom the Father sanctified and sent into the world, 
of blasphemy because I said, I am the Son of God?’ What Christ says in 
these words is: ‘How can you accuse me of making myself God’s equal by 
calling myself His Son? Even if I had called myself “a god”, I would not 
have committed blasphemy, for those who have heretofore appeared as 
God’s envoys were called “gods”, because they came to carry out tasks 
assigned by God. How much more right have I, then, to call myself “a god”, 
since to me has been entrusted the greatest task ever assigned to an emissary 
of God’s! But I purposely refrain from calling myself “god”, in order to 
prevent any misinterpretation of the word, and call myself what I truly am, 
the Son of God.’ Paul also writes: ‘For although there may be so-called 
“gods” in heaven or on earth – and indeed there are many such “gods” and 
many “lords” – yet for us Christians there is but one God, the Father ... and 
but one Lord, Jesus Christ.’ (I Corinthians 8: 5-6) Paul here says that 
Christians should not continue to use the term ‘god’ in its derived sense, in 
which it is applied also to God's creatures, but should use the designation 
‘God’ only when they mean the one true God, ‘the Father’, and that they 
should call no-one ‘Lord’ except Jesus Christ. They must therefore also not 
refer to Jesus Christ as ‘God’. 

“Another falsification is found in the Epistle of John, the passage in 
question reading in its correct version: ‘We know that the Son of God has 
come to earth and has given us true understanding so that we might know 
the true God, and we are in communion with the true God, since we are in 
communion with his Son, Jesus Christ, who is true and eternal life.’ (I John 

5: 20) Besides other inaccuracies, the word ‘God’ has been added to the last 
sentence so that is reads: “This is the true God, and eternal life.’ What John 
teaches here is exactly what was said so often by Christ and by the Apostles, 
namely: God is the true God, but the Son also is true, for he speaks the 
words of God, teaching only as the Father has directed him. In everything 
that he proclaims, he is therefore as true as the Father Himself. Hence, those 
who are in communion with the Son are thereby also in communion with the 
true God. And since God has granted to His Son eternal life, the Son also is 
eternal life for all those who are in communion with him. 
“The doctrine that in God there are three persons who together 
constitute only one God finds its main support in the grossly falsified 
passage in the Epistle of John, the correct text of which reads: ‘For there are 
three that bear witness, the Spirit, the water, and the blood: and these three 
are in accord.’ (I John 5: 8) To this has been added the spurious sentence: 

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‘And there are three who bear witness in Heaven, the Father, the Word, and 
the Spirit, and these three are one’. Your Catholic theologians are well 
aware that this entire last sentence is a contrived insertion. Nevertheless it is 
retained in the Catholic editions of the Bible, although other Christian 
denominations have eliminated it. 

“Except for the passage I have mentioned, there is in the entire New 
Testament not the faintest evidence to support the doctrine that what you call 
the ‘Holy Ghost’ is a Deity equal to the Father. The term “Holy Ghost’ as 
used in the New Testament means the entire good spirit world. God is a 
‘holy ghost’. He is the highest and most sacred of all spirits. The Son of 
God is a ‘holy ghost’; he is the highest and most sacred of all created spirits. 
The princes of heaven, like Michael, Gabriel, Raphael, and many others, are 
holy spirits. All of God's legions are holy spirits. So too was Lucifer before 
his fall, and so too were all of mankind as well as the entire material 
creation. 

“The great misunderstanding that has arisen from the term ‘the Holy 
Ghost’ is due to inaccurate translations of the Greek texts of the New 
Testament, for wherever ‘a’ holy spirit occurs, it has been translated for 
some unknown reason as ‘the’ holy spirit. This is all the more surprising, 
since the translators were men who had a command of the Greek language 
and who knew well enough how strictly the distinction between the definite 
and the indefinite article is observed especially in that tongue. 

“During your studies you yourself learned Greek, the language in 
which the New Testament has come down to you, and you will no doubt 
remember enough of what you learned then to be able to confirm my 
statement by referring to the Greek New Testament. I shall cite only a few 
passages out of many. 

“Let us take the Gospel according to Matthew. In its opening chapter 
it says that Mary was with child of a holy spirit, not of the Holy Spirit. A 
few lines further down you find: ‘the child conceived in her is of a holy 
spirit’, not of the Holy Spirit, as though there were but one. 

“If you will now turn to the Gospel according to Luke, you will find 
the same thing. Here also the text should read: ‘A holy spirit shall come 
upon thee and the power of a very high being shall overshadow thee’, and 
not, as your [Catholic] translation has it: ‘The Holy Spirit shall come upon 
thee and the power of The Most High shall overshadow thee.’ It was not the 
Most High, but one of the highest spirits of God who overshadowed Mary. 
So also in the earlier reference to the birth of John, the correct reading is: 
‘He shall be filled with a holy spirit, even from his mother’s womb.’ This 

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also is true of the passage referring to Elizabeth, which should read: ‘She 
was filled with a holy spirit.’ Also that relating to Zacharias, which should 
read: ‘He was filled with a holy spirit’.. Christ says: ‘But if I cast out 
demons through a holy spirit....’ (Matthew 12: 28), and John the Baptist 
declares: ‘There comes after me one who shall baptize you in a holy spirit’ 
(Mark 1: 7-8).. In the first lines of the Acts of the Apostles it is related that 
Jesus chose his Apostles under the guidance of a holy spirit, and, in the 
second chapter, that on the day of Pentecost all those who were gathered 
were filled with a holy spirit. 

“When explaining the 12th and the 14th chapters of the First Epistle to 
the Corinthians, I already called your attention to this disastrous error of 
translation, which has led to the belief that there is but one holy spirit, a 
Divine person, forming one Godhead with the Father, as your [the Catholic] 
church teaches. 

“In all passages where the Greek Text says ‘a’ holy spirit or ‘a’ spirit, 
your translators have written ‘the’ Holy Spirit or ‘the’ Spirit. 

“Wherever the original Greek texts have ‘a’ spirit, one of many is 
meant. You therefore distort the meaning entirely by substituting: ‘the’ holy 
spirit. There are certain passages in those texts, it is true, where reference is 
made to ‘the’ holy spirit or ‘the’ spirit, but in those cases the term either 
means the spirit as distinguished from matter, as in the sentence: ‘The spirit 
is willing, but the flesh is weak’, or else the reference is to the Spirit of God, 
that is, to God Himself, or to spirits of a certain kind such as ‘the spirit of 
light’, ‘the spirit of darkness’, ‘the spirit of truth’, ‘the spirit of comfort’ and 
others. This does not mean that there is only one spirit of light, of darkness, 
of truth, of comfort, of strength, etc., but is merely an instance in which the 
singular [the generic term] is employed in place of the plural. You have the 
same usage in your modern languages, for when you say to a sick person: ‘I 
will get the doctor’, you do not mean to imply that there is only one 
physician in the world, and when you speak of ‘the farmer’ having had a 
prosperous year, you are referring to all farmers collectively. So, too, you 
use the terms ‘the’ workman, ‘the’ lawyer, ‘the’ artist, ‘the’ theologian to 
mean all workmen, lawyers, artists and theologians. 

“When, therefore, Christ says: ‘I will send you the spirit of truth’, he 
means the spirits of truth, for as you already know, the Divine spirits are 
assigned to various callings according to their respective tasks. There are 
spirits of protection, spirits of battle, spirits of comfort, spirits of strength, 
spirits of wisdom and innumerable others. A spirit of truth has tasks of a 
very different nature to perform than has a spirit of Michael’s legions, and 

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hence possesses different skills. A spirit of battle cannot take over the work 
of a spirit of comfort or of wisdom or of truth. Every spirit has its definite 
calling, and is equipped with the corresponding talents and strengths. 
Similarly, Lucifer has divided his hosts according to their specific tasks. He 
too has his fighting forces, his spirits of lying, of despondency, of greed, 
pride, envy, revenge, lust, and of every other vice. The different kinds of 
spirits, good and bad, are specialists in their fields and are well qualified to 
influence those on whom they work, either for good or for evil, within their 
respective domains. 

“As you see, the doctrine of a triune Godhead is not only contrary to 
common sense, but is entirely unsupported by the Scriptures. 

“Yet, although only the Father is God, while the Son and all the other 
spirits are His creatures, nevertheless a most intimate harmony and unity 
obtains between the Father, the Son and the good spirit world, a harmony of 
will and deed. What the Father wants, the Son wants also, and so do the 
spirit hosts under the Son’s command. God is the master and owner of all 
creation, spiritual and material; everything belongs to Him. He has 
conferred the management of creation upon the Son, in a way similar to 
when a factory owner places the management of his factory in the hands of 
his oldest son and puts the entire working force under his supervision. In 
cases of this kind the son in question receives his instructions and orders 
from his father, upon whom he remains dependent in all things, since the 
father continues to be the master and owner of the factory, while the son 
may act only within the instructions received from him. But as far as the 
workmen and employees are concerned, the son is the ‘master’, whose 
orders they must obey, and whatever wishes they want to make known to the 
father as the owner of the factory must go through the son as his agent and 
representative. Translate this example taken from human experience into the 
relationship existing between God and His Son, and all utterances of Christ 
upon that subject will at once be clear to you. He has been given all the 
authority he needs to rule over creation as his Father’s representative. This 
he holds not by virtue of his own power. Everything is subordinate to the 
Son, but only because it was so ordered by the Father. Whatever the Father 
desires to perform in His universe, He does through the agency of the Son he 
appointed, and only through the Son can the Father be reached. Hence, as 
Christ says: ‘No one comes unto the Father, but by me.’ The Son receives 
his Father’s directions, and those which are not to be executed by him 
personally are passed on to the spirits best suited for the task in question, 
who perform it at the direct command of the Son and at the indirect 
command of the Father. This also is the meaning of the words Christ 

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addressed to the Apostles when he sent them forth, and which are somewhat 
incorrectly repeated in your Bible: ‘Go you therefore, and teach all the 
peoples, baptizing them in the name of the Father and of the Son, in a holy 
spirit.’ (Matthew 28: 19) The mission on which Christ sent the Apostles 
had been assigned by the Father; consequently, the Apostles were acting 
indirectly in the Father’s name, but inasmuch as they had been sent directly 
by the Son, it was in his name that their mission was carried out, and since it 
could be done only if one of God’s spirits helped them with his power, it 
was said to be performed under the power of a holy spirit, or ‘in a holy 
spirit’. The holy spirits that the Apostles needed for their tasks were 
assigned to them by Christ himself. Therefore the Apostles constantly 
invoke them in their preaching and emphasize that the truth was revealed to 
them by a holy spirit. So it is in everything that you do that is God's will – 
you are acting in the fulfillment of His will, and consequently in the name of 
the Father. The will of God is revealed to you through the Son, so you are 
acting also in the name of the Son; and the power you need is given to you 
by a holy spirit. Hence, you are performing your task in a holy spirit.” 

2. “There is little to be found in the New Testament concerning God’s 
Creation and its destiny, for the facts relating to the creation of the spirits, to 
the defection of a part of the spirit world under Lucifer’s leadership, to the 
Divinely created spheres of progress in which the fallen spirits are led back 
to God, to enveloping the spirits in matter – these were as difficult for the 
people of those times to understand as for the people of today. The epistles 
of the Apostles likewise have little to say about the subject, for these truths 
lend themselves but poorly to instruction by means of letters, and could be 
brought home to the faithful only by oral presentation. 
“Nevertheless, Paul at least hints at these truths in several passages of 
his writings, even if you fail to understand them because they no longer fit in 
with your religious views. Thus, he writes in his epistle to the Romans (8: 
19-24): ‘For all Creation awaits with yearning the moment when they will 
shed their material bodies as children of God. For they are subjected to the 
impermanence of matter, not of their own will, but by order of Him who 
ordained their subjection in the hope that they will be delivered from the 
bondage of corruption into the liberty of the glory of the children of God. 
For we know that to this hour all of Creation sighs and awaits the pangs of a 
new birth. And not only they, but we also, who already possess the first gift 
of communication with God's spirits, even we ourselves sigh inwardly, 
waiting to be released from our bodies.’ From what I have already taught 
you, you know the relationships that are being referred to. In this passage 
Paul says that the whole of Creation is waiting with yearning to be delivered 

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from the bondage of material existence, meaning thereby the stones, plants, 
herbs, flowers, animals and men. Such ‘yearning’ is possible only in a being 
in which a spirit is incarnated. So throughout Creation there are spirits, 
incorporated in matter of different kinds. They are the once rebellious 
spirits, which in the beginning resided in glory and splendor as God’s 
obedient children and as His holy spirits, but then became disobedient and 
were therefore exiled from the Father’s house. Exiled though they be, they 
remain God’s children to this day. They long to return to the Father's home 
and strive to free themselves of the material bodies in which they are 
confined, as during the birth pangs a child struggles to escape from the 
confines of its mother’s womb. These spirits are not in the material bodies 
of their own will, but it was God who so embodied them in His mercy, in 
order that by trial and purification they might be saved. All material beings 
long for this salvation, even though they may not know the way to it nor the 
goal, and they pine for the day on which, purified and freed from their 
material bodies, they shall once more be called the children of God. This 
longing abides, above all, in the people who believe in God, for although 
they, like the early Christians, may be in daily communion with the spirit 
messengers from their Father’s home and in them have received the first gift 
and a foretaste of the kingdom of God, they still have not attained to that 
kingdom so long as they live in the flesh.” 

3. “The upward evolution in nature is indicated by Paul in his epistle 
to the Ephesians, in which he says: ‘.... making known unto us God's will, 
which he planned to carry out in the fullness of time, when the development 
ordained by him had been achieved: to reunite everything in Christ, what is 
in the heavens and what is upon the earth ...’ (Ephesians 1: 9-10) There are, 
however, many things on earth besides human beings, who form only a 
small fraction of what exists thereon. If, then, God intends to unite all things 
upon earth under Christ’s leadership, it follows that in all things there are 
spirits that in the evolution ordained by God progress steadily, until they 
return as pure spirits into that great community under Christ to which they 
belonged before their fall. 
“The fact that everything, not mankind alone, but all the rest of 
creation too, is included in God’s Plan of Salvation is apparent from the 
following passage in Paul’s Epistle to the Romans (11: 25-32): ‘For I would 
not, brethren, leave you ignorant of this mystery, lest your conceit lead you 
to false conclusions: Hardness of heart has come over a part of Israel and 
will last until all of the Gentiles have entered God's kingdom. Afterwards 
all of Israel will also be saved.... For God has confined all things because of 
their disobedience, for He plans to have mercy on all’. 

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“I have given you this passage as it should be. If the last sentence in 
the translation before you reads: ‘For God hath let all men fall into 
disobedience, that he may have mercy upon all’, it is because the translator 
has made two mistakes. First, he has written ‘all men’ whereas the Greek 
text says: ‘everything’. Second, he has translated as ‘into disobedience’ 
what should have been: ‘God hath confined all things by reason of their 
disobedience’, meaning that all things were embodied by Him in matter 
corresponding to the various stages of progress. God confines no one unto 
disobedience; on the contrary, He desires the return to obedience of all who 
were once exiled from His kingdom because of their disobedience. The 
Israel of the earlier millenniums consisted of the people to whom the pure 
faith had been revealed and who were to spread this faith to the other nations 
of the earth, thus acting as a leaven of truth. Had Israel accomplished this 
errand faithfully, it would have been the first to reenter God’s kingdom after 
the Redemption, but the greater part of Israel showed itself unworthy of the 
high mission with which it had been charged. Consequently, the first to be 
saved will be the non-Israelites, the very ones who in the past had known 
nothing of God, and only when all the non-Israelites have returned to God, 
will those be saved who had once possessed the true faith, but who failed to 
observe its precepts. ‘The first shall be the last.’ But all, without exception, 
will be saved. 

“The references in Paul’s first Epistle to the Corinthians to the course 
followed by God’s work of Redemption are brief but clear: ‘For as together 
with Adam all died, so also together with Christ all shall be returned to life, 
but each in his turn: First Christ; then they that are Christ’s at his coming. 
Then the rest, when he delivers up the kingdom to God, the Father, as soon 
as he has abolished all other sovereignty and power. For Christ must reign 
until he has laid all enemies at God's feet. The last enemy that shall be 
vanquished is “death”. For God put all things in subjection under Christ. 
But when Christ says, “all things are subjected”, it is evident that He 
(namely God) is excepted Who did subject all things unto the Son. And 
when all things have been subjected to Him (God), then shall the Son also 
subject himself to Him Who did subject all things unto him, that God may be 
all in all.’ (I Corinthians 15: 22-28) Thus all things will return to God that 
had been separated from Him and had been subjected as spiritually ‘dead’ to 
the prince of spiritual death. Christ will lead all things back to God. He was 
also the first to return from hell, the realm of the Prince of Death, after 
having descended there and vanquished Lucifer on his own ground. His was 
the first Resurrection from the spiritually dead. As time passes, all the 
spiritually dead will follow him, as they learn to know and to love God, but 

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‘each in his turn’, which depends upon the spirits themselves. Those who 
hasten and apply themselves to seeking God and to living as He would have 
them live will come before those who give no thought at all to a return or 
show but little zeal. Everything depends upon their own initiative. He who 
fails repeatedly in his examinations will be late in reaching the goal. This is 
true of life on earth, as well as in the Beyond. The last of all to return unto 
God will be the Prince of Death himself, Lucifer. Paul calls him ‘death’, for 
he is the cause of all apostasy from God’s kingdom and, hence, of spiritual 
death. He is the ‘murderer from the beginning’, guilty of the spiritual death 
of all those who are separated from God, and of having done his utmost 
throughout millions of years to prevent the return of his subjects to the 
Realm of Life in God. He is, therefore, the personification of separation 
from God, the personification of death. Thus, when you read in the 
Revelation of John (20: 13): ‘And death gave up the dead’, the meaning is 
that Lucifer, the Prince of Death, was forced to give up the spiritually dead 
that were in his kingdom. And when I said that the order of the return of the 
fallen spirits depends upon the free will of each one, I must qualify this 
statement by adding that Lucifer himself is the only one who cannot return to 
God until the last of those he led astray has reached that goal. He cannot do 
so, not even if he were to attempt it by reason of a change of heart. Also, he 
may not, even if he should early see the error of his ways, urge any of the 
fallen spirits to reform or even aid them with his advice in order thereby to 
hasten his own return to God. This is the just fate that rests upon him as the 
original instigator, and which he cannot change. 

“The Redemption of all of those who had fallen away from God, even 
of Lucifer, is the glad tidings told not only in the epistles of Paul, but shown 
to the prophets of the Old Covenant in their visions. These are the glad 
tidings to which the Revelation of John refers with the words: ‘But in the 
days of the voice of the seventh angel, when he is about to sound the 
trumpet, then will be accomplished God's mysterious Plan of Salvation, as 
he had imparted in the glad tidings to his servants, the prophets.’ 
(Revelation 10: 7) If it were true that there is an eternal hell, as is taught 
today, wherein would lie the ‘glad tidings’ God promised as the completion 
of His Plan of Salvation? A completion that involved the eternal damnation 
of countless spirits would assuredly be no day of gladness, but a day of 
horror for all of God’s Creation. What then would become of the 
Redemption of all, preached so often and so insistently by Paul? What of 
the fulfillment of God’s promise given through the mouth of the Prophet 
Isaiah, that unto Him every knee shall bow, every tongue shall swear, and all 
shall come, even they who had been hostile towards Him? What would 

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become of the fulfillment of all the passages of which I have spoken to you? 
All of God’s enemies will be laid at the Father's feet by Christ, not by force, 
but by a merciful love, against which not even Lucifer can hold out forever. 
God forces no fallen spirit into subjection; had He wished to, He could have 
done so long ago, for even hell must obey His omnipotent will. When hell 
one day humbles itself before Him, it will do so of its own free will, in 
contrite acknowledgment of His justice, love, and patience. 

“A doctrine to which you cling with astonishing tenacity although it 
was unknown to the early Christians is that of an ‘eternal hell’.. This is a 
specter that you seem unwilling to surrender. Do you perhaps imagine that 
you can accomplish more with poor humanity by preaching a barbarous 
untruth than by preaching love and mercy? To what trouble you go to find 
support for this untruth! You say that a so-called ‘mortal sin’ must entail 
eternal punishment, seeing that it is an unforgivable affront to God. Those 
are wholly mistaken, manmade concepts. No creature can affront God 
unforgivably and thereby incur unending punishment. The lower the 
standing of him who affronts you, the less attention you will pay to his 
insults. What is a miserable creature as compared with its Creator? A mere 
speck of dust! Your insults do not even touch God; they hurt not Him, but 
yourselves. Again, if a mortal sin were an unpardonable affront to God, it 
could not be forgiven during your lives on earth. On the other hand, if, as 
your doctrine claims, it can be forgiven in men, why should it not be 
forgiven the spirits in the Beyond? They are, after all, the same spirits, 
whether they inhabit a mortal body or have become separated from it by 
human death. It is the same ‘I’ with all its spiritual attributes in the Here and 
in the Beyond. Hence a change of heart may occur in spirits in the Beyond 
as well as while they reside on earth. 

“Proof that the tortures of hell are everlasting is sought by invoking 
the Bible, by citing the word ‘eternal’ used in your translations of the New 
Testament in connection with punishment in the Beyond. But what is the 
word in the original Greek texts that your translators have rendered as 
‘eternal’? What matters are not your translations, but the sense of the word 
as it occurs in the original text. It so happens that wherever your translators 
of the Scriptures use the words ‘eternity’ or ‘eternal’, the Greek text has 
‘eon’. You, too, have adopted this word and speak of ‘eons’ to designate 
long periods of time. That is correct; for also in Greek the word ‘eon’ never 
signifies ‘eternity’ or the idea of anything everlasting, but merely an 
indefinite period of time. Antiquity was an ‘eon’, the Middle Ages were an 
‘eon’, the Modern Age is an ‘eon’. The Romans regarded an ‘eon’ as the 
equivalent of a hundred years. 

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“An ‘eon’ is therefore a period of time, the limits of which are 
sometimes seen to be closer together, sometimes further apart. Even a 
human lifetime is sometimes so designated. Never, however, can ‘eon’ be 
used to describe a never-ending period of time. So you may never translate 
‘eon’ as ‘eternity’, or the adjective derived therefrom as ‘eternal’. The 
correct equivalents are ‘time’ and ‘temporal’. 

“First I want to call your attention to the interesting circumstance that 
in many passages of the Bible the word ‘eon’ and the corresponding 
adjective have been correctly translated as ‘time’ and ‘temporal’, because in 
those particular places the word ‘eternal’ would be nonsensical. Only when 
punishment in the Beyond is involved have the translators used that word, 
indicating clearly that they were influenced by the Christian religions that 
preach eternal damnation. 

“Let us consider a few of the numerous passages in the Bible in which 
the word ‘eon’ can be translated only as ‘time’ or ‘pertaining to time.’ Thus 
it is said that blasphemy against the Spirit shall not be forgiven, either in this 
‘eon’ or in that which is to come, that is, neither in this age nor in the next, 
or neither in this life nor in the next. Inasmuch as there is only one eternity, 
you cannot rationally translate that it will not be forgiven in ‘this eternity’ or 
in the ‘eternity that is to come.’ For there is no such thing as two eternities. 
In the parable of the sower, it is said that some of the seeds were choked by 
the cares of this ‘eon’, which again has been correctly translated as ‘by the 
cares of this “life”’. Here also the rendering of the word as ‘eternity’ would 
obviously be inappropriate. The same is true of the parable of the weeds 
among the wheat, in which Christ explains that the harvest will be the end of 
this ‘eon’, that is, the ‘end of this age or this world.’ Here, too, it cannot 
mean ‘eternity’. In this passage the word ‘eon’ occurs twice more, both 
times in a limitative sense. Finally, I shall quote a few passages from Paul’s 
epistles: ‘Do not conduct your lives in the manner of this “eon” (these 
times).’ ‘We speak a wisdom not of this “eon”, or of the rulers of this “eon”, 
but we speak God’s mysterious wisdom, which He foreordained before all 
“eons”.’ 

“From these passages, which could be multiplied many times, you 
may see that the word ‘eon’ does not mean ‘eternity’, but a time period of 
limited duration. Now, this same word ‘eon’ occurs where a punishment in 
the Beyond is mentioned. Whence do you derive the right to translate a 
word as ‘eternal’ when referring to damnation, when you have rendered it as 
‘time’ and ‘temporal’ in countless other passages? It would almost seem as 
though you took a particular delight in the thought of an everlasting hell. 

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“According to the translation you have, Christ said: ‘It is better for 
you to enter into life maimed or lame than to have two hands and two feet 
and be cast into the “eternal” fire.’ What you here designate as the ‘eternal’ 
fire is also only a fire that will last throughout an ‘eon’ and hence last only 
for a time. Strangely enough, the original text did not even contain the word 
‘eon’ in this passage; it was added as a falsification. The original text read: 
‘into the fire of hell’ and not ‘into the eternal fire’.. Similar spurious 
alterations have been made elsewhere. Thus your present Bible translations 
say: ‘Depart from me, ye cursed, into the eternal fire’, whereas the authentic 
version was: ‘Depart from me, ye cursed, into the outer darkness.’ I believe 
these explanations will suffice to convince you that there is no basis in the 
Bible to support your inhuman and untrue doctrine of an ‘everlasting hell’. 

“The duration of the punishment meted out to the different spirits 
depends above all upon the spirits themselves. The longer they persist in 
their rebellious attitude, the longer their exile and the punishment of 
separation. Not even God knows when the individual spirits will come back 
to Him, since their return depends upon their own free will, and, as I have 
told you, all future decisions that spirits are free to make lie outside the 
scope of God’s foreknowledge of events. 

“Also, what has been incorrectly translated as ‘eternal life’ by a 
mistaken rendering of the word ‘eon’ is merely a life in the ‘eons’ or ‘ages’ 
to come. How long this life with God may last depends upon you 
yourselves. If you remain faithful to God, that life will be, in truth, eternal. 
But who can tell whether in the future there may not be another rebellion of 
the spirits, in which you will again take part, as you did in the first revolt 
under Lucifer? Spirits in heaven have the same freedom of choice now as 
before, and the possibility of a misuse of that freedom is as much a fact 
today as it was at the time of the first revolt. Whether or not there will ever 
be another is something that even God does not know, for the reason I have 
already indicated to you. 

“You cannot, therefore, speak of an ‘eternal’ reward, any more than 
you can speak of an ‘eternal’ punishment. 

“Wherever the Bible refers to the ‘fires’ of hell, this is symbolic of the 
excessive pain suffered by those who must endure hell’s punishments. You, 
too, speak of a burning pain without meaning actual fire. The torments of 
hell are so great that they are beyond human conception. Christ says: ‘The 
damned shall be salted with fire,’ for as salt permeates everything, so does 
agony permeate the spirits of the damned; but he adds: ‘Salt is good.’ So, 
too, the torments the spirits must endure are in reality good for their 

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Salvation, even if they seem cruel and incomprehensible to mankind, and not 
in keeping with the concept of a merciful God. And yet the torments of hell 
are evidence of the love of God. A mother who subjects her child to the 
surgeon’s knife in order that it may be cured of a dangerous wound acts 
under the impulse of maternal love and is driven to expose her child to pain 
because there is no other remedy. Similarly, the fundamental beliefs of the 
spirits in the pit can be reformed only by the torment they have to endure; 
there is no other way. But to all, even to the most hardened, the hour will 
come when, by their torment, they will be brought to see the error of their 
ways and will arise and go home to their Father. 

“It is because Christianity of today has no true understanding of the 
larger picture of world events that it is so helpless in all the most important 
questions relating to the Beyond. That is why it is unable to explain the 
origin of the human soul, or the sin weighing upon that soul as a result of the 
revolt against God, or the purpose of material Creation. Its doctrines in 
regard to all of these questions are wholly erroneous. 

4. “Whenever an explanation is sought from today’s Christian 
denominations as to the origin of the human spirit, the answer is: ‘The 
human spirit is created by God at the moment of conception. It is, 
nevertheless, burdened with the so-called “original sin”, because Adam, the 
ancestor of all mankind, sinned in earthly paradise and his sin has descended 
upon all of his progeny.’ 
“They do not stop to consider how absurd such a doctrine is. They do 
not pause to think that everything God creates comes out of His hand pure 
and flawless, and that the contamination of a spirit can occur only through 
its own fault.. Consequently, if the human spirit were created by God at the 
instant of conception, it would be entirely pure and spotless. In this case 
there could be no question of any ‘original sin’, for why should Adam’s 
descendants be punished with the bondage of sin and exile from God’s 
kingdom because of their ancestor’s fault? And that, by a God Who once 
said: ‘The soul that sins, it shall die; but the son shall not bear the iniquity of 
the father.’ (Ezekiel 18: 20) According to this, Adam’s descendants cannot 
be punished by God for their ancestor’s fall if they did not themselves take 
part in it. As a matter of fact, they themselves did fall – as I have already 
told you – by following Adam’s spirit’s example, thereby like him incurring 
banishment from God’s kingdom with all of its dire consequences by their 
own fault. 

“It is therefore true that the human spirit bears from birth an iniquity 
which you call ‘original sin’. But it is false to assert, as you do, that the 

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human spirit comes into existence only at the moment of human conception 
and that it bears a sin without itself having sinned. 

“How can you, in the light of your false doctrine as to the origin of the 
human spirit, explain all the suffering that exists on earth? Do you imagine 
that God brought forth His creatures to suffer through life and to die in 
agony without their having been personally guilty of any wrongdoing? 
Think of the millions of children who die amidst the greatest suffering every 
year! What have they done to deserve such a fate? Have they by any chance 
so affronted God during their life on earth as to merit such a punishment? 
They were incapable of sinning, being as yet unable to distinguish right from 
wrong. Would an infinitely good and just God torment innocent infants? 
Wherein, then, would lie His goodness, and above all, His justice? Not even 
the most brutal human father is so cruel and unjust as to maltreat a child that 
has done him no harm. Would God do that? You may offer what 
explanations you will; you cannot explain away the hideous injustice that 
would have been done to these children, if your doctrine were correct. The 
same thing may be said of the fate of humanity generally. But if you know 
that your spirit came into this life bearing the sins of a former existence, all 
mysteries of fate are solved in an instant. Then you see the great revolt 
against God in which the spirits of mortals once participated, as well as 
previous incarnations in human form, in which individuals committed sins 
for which their present life must make atonement. If you bear this in mind, 
you will be less often tempted to exclaim in times of deep distress: ‘What 
have I done to deserve this?’ If God, in reply to this question, were to show 
you a picture of your entire past, you would be struck speechless with 
horror. 

“Moreover, many parts of the Holy Writ that have heretofore been 
obscure to you will become clear. You could by your own reasoning solve 
the apparent contradiction contained in the Old Testament, which in one 
passage says: ‘The son shall not bear the sins of the father’, and in another: 
‘For I will visit the sins of the fathers upon the children, upon the third or 
fourth generation.’ When God punishes children for the sins of their fathers, 
it is not by allowing innocent children to suffer for their father’s sins. That 
would be manifestly unjust. He does, however, incarnate in the sinful 
father’s children spirits that have themselves incurred a painful fate, and 
whose fate serves as a visible punishment to the father also. Now, since a 
father seldom experiences more than three or four generations of his 
descendants, for him this punishment can last only unto the fourth 
generation. 

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“How, furthermore, in the face of your teaching that the human spirit 
comes into being at the moment of conception, do you explain this sentence 
from the Bible: ‘God is able to raise up children unto Abraham from these 
stones’? You may say that God in His omnipotence can turn stones into 
human beings, but such human beings would not be children of Abraham. 
They could become children of Abraham only by way of procreation as his 
descendants through a line of human ancestors. But how can stones become 
Abraham’s children through procreation? All your theological learning will 
not enable you to answer this question. When you know, however, that 
spirits exist in stones, as they do in all matter, the explanation is obvious. 
Then you will realize that God is able to divest the spirits in stones of their 
material bodies and to put them into the bodies of those children that come 
to be born as descendants of Abraham according to the established laws of 
procreation. 

“The same applies to the words of Christ: ‘I tell you that if they [the 
disciples] keep quiet, the stones will cry out.’ (Luke 19: 40) Obviously, 
stones cannot cry out unless spirits are embodied in them. 

5. “Just as you have established a false doctrine as to original sin, your 
conception of sin as a whole is erroneous. 
“The Bible draws a distinction between the sin of ‘separation from 
God’ and the sins of the faithful committed by reason of human error. 

“In the first Epistle of John there is a passage whose explanation 
causes all of you great difficulty. It reads: ‘If any one sees his brother 
commit a sin, and it is not a sin unto death, he shall pray for him and so give 
him spiritual strength, that is, for those who sin not unto death. There is also 
sin unto death; in these cases I do not say that one should pray for them. 
Every wrongdoing is a sin, yet not every sin is unto death.’ (I John 5: 1617) 
John thus draws a distinction here between sin unto death and sin not 
unto death and – and this strikes you as most incomprehensible in the 
Apostle’s words – he tells you that you need not even pray for those who 
have committed a sin unto death. 

“The sense of these words is best explained by means of an example. 
Soldiers, on joining the armed forces, are required to take an oath of 
allegiance. This makes them soldiers of their native land. Now it often 
happens that soldiers commit offenses for which they are punished by 
disciplinary measures, without therefore ceasing to be soldiers of their native 
countries. There is, however, one sin through which a man ceases to be a 
soldier of his country and the punishment for which is death: desertion by 
going over to the enemy. This makes him dead for his homeland. From a 

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military point of view, he has ‘sinned unto death’.. It would be useless for 
the mother of such a deserter to appeal to the government of her country for 
mercy for her deserter son, seeing that he is no longer under the jurisdiction 
of his own government but has subjected himself to that of a hostile state, 
whose laws henceforth are binding for him. That state will not surrender 
him, even should the deserter want to return. Of course, he has no desire to 
go back to his old homeland. Hence, any appeals for mercy addressed to the 
home government by his mother are useless. 

“Apply this example to your relationship with God. As mortals who 
believe in Him, you are subjects of the kingdom of God. Even if, erring 
pilgrims that you are on earth, not a day passes on which you do not commit 
some trespass great or small for which you are duly punished by God, you 
do not on that account cease to be His subjects. If, however, you turn your 
back on God by abandoning your belief in Him, by denying Him or by living 
as though there were no God, you are guilty of desertion. This is the sin by 
which you sever yourselves from the kingdom of God and go over into the 
kingdom of the evil powers, who are hostile to God. You abandon your 
allegiance to God completely, just as a deserter abandons his allegiance to 
his own sovereign. You are dead to the kingdom of God, having committed 
the ‘sin unto death’. Of what avail, then, would someone’s prayer on behalf 
of such a turncoat be? He cares nothing for God and has no desire to return 
to Him. For your prayers to be granted, God would have to force him to 
return. This He cannot do, because He has bestowed on all the gift of free 
will, and hence never employs force to compel the decisions of His 
creatures. Everyone must bring about his own Salvation through free 
choice. 

“The first desertion was the great revolt of the spirits led by 
Lucifer. That was the first ‘sin unto death’. 

6. “The Resurrection of the dead is therefore their repentant ascension 
from their exile in the realm of the spiritually dead into the kingdom of God. 
It is the homecoming of the former deserters. They have the Redeemer to 
thank for the fact that they can return and that Lucifer, the ruler of the 
kingdom hostile to God, may no longer hold them by force. By his victory 
over the ruler of the kingdom of the dead Christ secured the release of all 
those who sincerely repent of their ways and long to return to God.. Christ 
was the first to descend to the dead in hell without himself being one of 
those separated from God. He also was the first to ascend from hell to 
heaven. Before him, this had not been possible for any of the fallen spirits. 
Spirits, once they had entered hell, were powerless to escape from there to 
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the heights. Christ’s ascent from hell was the first ‘Resurrection from the 
dead’, to which frequent reference is made by Paul in his epistles, as in that 
to the Ephesians, in which he writes: ‘As for the phrase “Christ ascended on 
high,” what does that mean but that he first descended to places lower than 
the earth?’ (Ephesians 4: 9) What Paul means here are the spheres of hell. 
They are, as I have told you on another occasion, lower than the terrestrial 
spheres. To the Colossians he wrote: ‘Having disarmed the powers and 
authorities, he triumphed over them.’ (Colossians 2: 15) The powers and 
authorities to which Paul refers are those of hell, against which Christ 
fought, aided by the celestial legions, after his descent into hell, and which 
he overcame, forcing Lucifer, their ruler, to surrender those of his subjects 
who desired to escape from his rule. Paul refers to this in the same epistle 
with the words: ‘Because you belong to Christ, you were also raised with 
him.... You, too, who were once dead, God restored to life together with 
him.’ (Colossians 2: 12-13) The Colossians, to whom Paul was writing, 
had also formerly been spiritually dead and Lucifer's subjects, but in time 
they came to believe in Christ and in the kingdom of God. Through their 
faith they gave their allegiance to Christ and shared in the kingdom of God, 
together with him. When it says here that Christ was restored to life, this 
does not mean that he had been spiritually dead, but that he had been in the 
realm of the spiritually dead and was outwardly separated from God’s 
kingdom. To all effects, Christ was, during his stay in hell, like someone 
who was spiritually dead, although he himself was not spiritually dead. God 
restored him to life insofar as He gave Christ the power to overcome the 
forces of the realm of the dead, and thus brought him back into the kingdom 
of celestial life. 

“The ‘Resurrection of the dead’ therefore has not the slightest thing to 
do with the resurrection of the physical bodies. There is no ‘resurrection of 
the flesh’ such as is contained in the creeds of the various Christian 
denominations. In the early centuries of the Christian era, the creeds did not 
speak of the ‘resurrection of the flesh’, but of the ‘Resurrection of the dead’, 
thus conveying the consoling message that all those who were spiritually 
dead, including Lucifer, would ultimately return to God. Later these words 
were changed, when the false doctrine was introduced that the earthly bodies 
of those who had died would come back to life, in spite of the fact that Paul 
has given the true doctrine in the words: ‘That which is sown is a natural 
body; that which is raised is a spiritual body.’ (I Corinthians 15: 44) 

“Not even Christ's earthly body was raised. Like the physical bodies 
of all mortals, it had been created from the od of the earth and, like them, it 
returned to the earth, with this exception: it was not transformed into 

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terrestrial od by way of decay, but by dematerialization effected by the spirit 
world. In the same way as Christ’s corpse, the bodies of men like Enoch and 
Elijah had been transformed into od. All human bodies are created from the 
od of the earth and into the od of the earth they are all ultimately 
transformed. This is a law that admits of no exception. 

“To the Christians of today, the ‘Resurrection of the dead’ means the 
restoration of the physical body, and Christ’s Resurrection on Easter Sunday 
is regarded by them as the reunion of his spirit with his body, which had lain 
in the grave for three days. These are wholly mistaken ideas, for, to repeat it 
once more, Christ’s Resurrection from the dead merely means his return 
from the realm of the spiritually dead, his return from hell, into which his 
spirit had descended. The Apostolic creed expresses this correctly in the 
words: ‘Descended unto hell, on the third day risen from the dead.’ This 
would be clearer still if phrased as follows: ‘Descended unto the dead, on 
the third day returned from the dead.’ 

“The term ‘Resurrection of the dead’ confuses you as it does, because 
the word ‘death’ means to you only the cessation of life on earth, and ‘the 
dead’ makes you think only of corpses, graves and churchyards. You do not 
take the wording of the Bible into account, according to which ‘death’ 
means separation from God, and ‘the dead’ are those who are thus separated. 

“The incorrect translations of certain Biblical passages have also 
contributed liberally to this misunderstanding, as, for example, the passage 
in the Book of Job (19: 25-26): ‘I know that my Redeemer lives and he will 
appear as the last upon this earth. Then shall I see God, though my skin be 
in tatters and I without my flesh.’ These words have been completely 
distorted into the opposite meaning in the version: ‘I know that my 
Redeemer lives and will at last raise me from the dust, when I shall be 
covered with this my skin and in my flesh I shall see God.’ 

“Another falsification I have already explained to you. It is the 
passage in the Gospel of Matthew that speaks of the dead having risen from 
their graves on the day of the Crucifixion, whereas in reality it said that the 
earthquake had cast bodies from their tombs. 

“I should also mention here a passage from the Gospel of John (5: 
28), which reads: ‘For the hour is coming, indeed it is already here, when all 
who are in the tombs shall hear his voice, and shall come forth.’ The word 
‘tombs’ here refers to the same thing that Peter calls ‘prison’ when he writes 
in his epistle: ‘Christ went as a spirit and brought the tidings unto the spirits 
in prison.’ (I Peter 3: 19) In another passage: ‘For God did not spare the 
angels when they sinned, but cast them into hell, and committed them to 

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“caverns” of darkness.’ (II Peter 2: 4) That the word ‘tombs’ as used by 
John in the passage I have cited cannot mean graves in the churchyard is 
clear from the words of Christ: ‘The hour is already here, when the dead in 
their graves shall hear the voice of the Son of God.’ Had that been the case, 
the bodies of the dead would have had to come out of the graves then and 
there. What Christ meant by his words was the spiritually dead in Satan’s 
dungeons, whom he intended to redeem on the occasion of his upcoming 
descent into hell, insofar as they would give heed to his voice. 

“Furthermore, the fact that after his earthly death Christ appeared to 
his followers in material form has led you to the erroneous conclusion that 
his spirit reentered his former physical body. In reality he made himself 
visible in the same manner in which all spirits do, namely by the 
materialization of their spiritual body. Had not many spirits done this before 
him? Did not three spirits, in completely human form, appear to Abraham, 
eating with him as Christ ate with his disciples after his death? Did not the 
Archangel Raphael for many weeks accompany young Tobias, eating and 
drinking with him, so that Tobias was convinced that he was dealing with an 
ordinary man? Was it, then, something extraordinary that Christ showed 
himself to his disciples after his death, and that he spoke, ate and drank with 
them? You have similar cases of materialization today. Evil spirits also are 
able to materialize themselves in the same manner. 

“The true meaning of the ‘Resurrection of the dead’ was made clear to 
the Apostles and the faithful by spirits of God only after Christ’s ascension. 
Whenever during his earth life Christ spoke to the Apostles about his 
‘Resurrection from the dead’, they were unable to understand what he 
meant. ‘And they discussed among themselves the meaning of the phrase 
“risen from the dead”.’ (Mark 9: 10) About the views of the religious 
leaders of the Jewish people of the time on the ‘rising of the dead’, the Acts 
tell you: ‘For the Sadducees say that there is no Resurrection, and that there 
are neither angels nor spirits; but the Pharisees acknowledge both.’ (Acts 

23: 8) 
“To return from the kingdom of the spiritually dead to the kingdom of 
God no one needs any human institution, no organized religion or clergy, as 
found among the religions of today and in particular in the Catholic Church. 
Whoever has strayed from God may at any time communicate in spirit with 
God, the Father, and from Him receive, without the aid of human 
intermediaries, pardon and the strength to live according to God’s will. 

7. “Your [Catholic] church, in contrast, teaches the need for so-called 
‘sacraments’ in order to achieve Salvation, and as these sacraments can be 
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dispensed only by priests ordained by bishops, the Catholic Church 
possesses in that doctrine a perfect means of binding the faithful to its 
organization. For, according to its precepts, no one can reach God save 
through the mediation of a priest. 

“As you read the New Testament you will notice that there is not one 
single word in the teachings of Christ and of his Apostles on which this 
doctrine of sacraments can be based. Your sacraments, to which you 
attribute such scholarly significance, are manmade fabrications, as I will 
now show you. 

a. “First and most essential of your sacraments is that of baptism by 
water. You claim that baptism per se, that is, entirely without the 
involvement of the person baptized, converts an enemy of God into one of 
His children, by the eradication of so-called original sin as well as all 
personal sins. Hence, you go so far as to baptize infants so young that they 
are utterly unaware that the rite is being performed. This shows a complete 
misconception of the significance of baptism, which, in the early days of 
Christianity, was merely an external rite emblematic of an attitude of mind. 
Baptism, therefore, created nothing new, as you preach, but was merely an 
external manifestation of the sentiments of those who received it. Thus, the 
baptism administered by John was a public acknowledgement on the part of 
those he baptized that they were ready to accept his gospel and to mend their 
ways. The essence of the rite lay in its administration in public, so that all 
might know who those were that had been baptized. 
“You may perhaps think that an attitude of mind requires no outward 
sign, but you mortals often deceive yourselves as to your own real 
sentiments and become quite sure of them only when called upon to profess 
them in public. Then you frequently find that what you had considered to be 
the good within yourselves is not as great as you had imagined it to be. 

“Among those who went out to hear the Baptist preach, there were 
many who thought that they were experiencing a change of heart, but when 
they were faced with baptism in public as an outward sign of this change of 
heart, their courage failed them. Their fear of man was stronger than the 
good in them; they dreaded the taunts of their fellowmen, and particularly 
those of the Jewish priesthood, which had not acknowledged John as an 
envoy of God. Because of this fear they therefore declined baptism. Had 
they not been faced with the choice between accepting or rejecting this 
outward manifestation, they would never have realized that they were in fact 
not yet ready for the kingdom of God. Anyone who, because of worldly 
considerations, refuses to stand up in public for what he knows is true and 

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right, and to accept all the worldly consequences of his action, cannot be 
depended on. He is of no use to God’s cause, for the things of the world 
mean more to him. 

“It was for this very reason that Christ accepted baptism from John. 
He, too, wanted all the people to see that he stood up for the truth preached 
by John. 

“As a sign of acceptance of his teachings and of the desire to improve 
one’s ways, John chose baptism by immersion in water. He might indeed 
have chosen any other symbol, but immersion in water was the most 
beautiful symbol indicative of the purpose of his preaching. He taught the 
cleansing from sin by virtue of abandonment of previous evil-mindedness, 
and as those being baptized were cleansed physically by immersion and, as it 
were, emerged from the water as new beings, so the acceptance of the truth 
would cleanse their souls and enable them as new beings to lead a life of 
obedience to God. 

“It was because of the symbolic nature of the rite that Christ retained 
baptism with water as an outward sign of the acceptance of his gospel. 

“People today can hardly imagine the consequences for the early 
Christians of their public baptism, in token of their conversion to 
Christianity. The Jewish converts thereby exposed themselves to hatred and 
persecution on the part of their former fellow believers and particularly on 
the part of the Jewish priesthood, and suffered financial losses. They were 
insulted in the streets, dragged to prison, and stoned. The story of Paul and 
the fate of Stephen show the fanaticism with which the Jews of the times 
persecuted those of their people who had become Christians. Persecution by 
the Gentiles was equally savage. The pagan religion was the state religion; 
the worship of the gods, the festivals held in honor of the idols and the 
sacrifices offered to them were prescribed by law. It was considered to be 
one of the most serious offenses against the state and its ruler to fail to attend 
such acts of idol worship and sacrificial ceremonies, and it was punishable 
with death and confiscation of property. Of course, no Christian could 
continue to participate in such events, although he knew that if he were 
denounced, he must be prepared for the worst. The horrors that attended the 
persecution of the Christians by paganism are but too well known to you. 
Death and confiscation of their property was the lot of many Christians.. 

“How many so-called Christians of today do you think would be 
willing to accept a baptism involving such consequences to their lives and 
property? Yet whoever lacks the courage to testify to his faith in the face of 
such sacrifices is no true Christian. 

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“Baptism did not, therefore, dispense any special inner grace, but was 
a mere symbol that the baptized person was ready to accept all consequences 
attendant upon the public confession of his belief. 

“What, then, are the consequences of this? First and foremost, it 
follows that the baptism of infant children is of no value, since they are 
utterly incapable of recognizing the truth or of expressing a belief therein. 
That is why the Christians of the first centuries never dispensed baptism to 
children. That is also why Christ commanded his Apostles that they should 
first preach the gospel and only thereafter baptize those who were ready to 
accept it. It also follows that the doctrine of the Christian churches, that 
baptism purges a child of original sin and that the souls of children who die 
unbaptized have forever lost the kingdom of God, is completely wrong. A 
cleansing from sin can be effected only by a determined effort to abandon 
the ways of evil, and not by any action that comes from without. 

“Paul relates of some of the Christians of his day that they had 
themselves baptized on behalf of persons who had already died. This was an 
example of excess of zeal in new converts. No one can be baptized in 
another’s place. Everyone must work out his own Salvation, for in this there 
can be no acting as a deputy for someone else. Nevertheless, the intentions 
of these converts were good: They thereby sought to proclaim that the 
deceased, had they still been alive, would also have accepted Christ’s 
teaching and received baptism in outward testimony thereof. They did it as 
a gesture of love for their departed. 

b. “The second sacrament recognized by your church is that of 
‘confirmation’. The bishop administers this sacrament by laying his hand 
upon the confirmed, anointing him and praying for him. It is held that by 
virtue of this act the ‘Holy Spirit’ comes upon the confirmed, as it descended 
upon the Apostles on the day of Pentecost. 
“It is true that Christ promised that after his Resurrection he would 
send his Father’s spirits to the faithful, but he did not make their sending 
contingent upon any ceremonies conducted by a bishop. The messengers 
from God were to come to all who were spiritually worthy to receive them. 
Even if there is, in the Acts of the Apostles, a reference to the laying on of 
hands in connection with the outpouring of the holy spirits, the relationship 
between these two things was quite different from what is assumed today. 
The elder laid his hand upon the person newly baptized or converted in 
token of his admission to the congregation. Since the elders possessed 
mediumistic power to a high degree, the odic power of mediumistically 
gifted individuals was so greatly increased by this laying on of hands during 

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their baptism that spirit messages were frequently communicated through 
them. For this, a proper state of trance was not necessary; the influence of 
the spirit world was often the same as what you have seen in the case of so-
called ‘inspirational mediums’. Persons under this influence uttered words 
of prayer or glorification of God, a manifestation known to you from the 
early centuries of Christianity as ‘praying in the spirit’.. Frequently also 
they spoke words of admonition or instruction that deeply distressed their 
hearers. Furthermore, the laying on of hands was performed with those to 
whom some special task had been assigned on behalf of the community, to 
signify that they were to be regarded as instruments of God after having 
been appointed as such by God’s spirit messengers. 

“When, therefore, the Apostle Paul warns his fellow worker Timothy 
not to lay hands on people too hastily, he has two things in mind: One is that 
Timothy should not assist anyone in becoming a medium unless he has first 
made sure of his disposition and loyalty to the faith, lest the medium later 
devote his powers to evil ends and thereby cause serious harm to the 
spiritual welfare of the congregation. The second reason is that no one 
should be sanctioned by the laying on of hands as an instrument for a given 
mission unless specifically assigned to that mission by a spirit of God. A 
person on whom only the power of healing had been bestowed could be 
employed only as a healer, and not, for instance, as a teacher, a duty for 
which he was neither called nor qualified. ‘Are all apostles?’ asks Paul in 
his Epistle to the Corinthians. ‘Are all prophets? Are all teachers? Are all 
workers of miracles? Do all have the gift of healing? Do all speak in 
foreign tongues? Can all translate the foreign language into their mother 
tongue?’ (I Corinthians 12: 29-30) And when Paul admonishes this same 
Timothy to fan to a bright flame the gift of God that was in him through 
Paul’s laying on of hands, he is referring to the gift of teaching. Under the 
direction of a spirit of God Timothy had been commissioned by Paul, 
through the laying on of hands, to teach the gospel of Salvation and had been 
sent forth on that mission. Because of the many difficulties he encountered 
in the performance of his mission as a teacher, however, he had become 
discouraged and despondent. 

“If you compare the workings of the spirits in the early days of the 
Christian era with what you teach about the subject today, you will see how 
far you have strayed from the truth also in this matter. The spirit of God will 
not submit to being used by mortals at their will. It comes to those whose 
inner lives have rendered them worthy of it and who desire it with heart and 
soul – without the intervention of bishops and their anointing ritual. The 
spirit of God ‘bloweth where it listeth’, and not where humans want it to. 

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“Before Christ brought Redemption, the spirit of darkness pervaded 
all mankind, exerting thereon its sinister influence. This you can see from 
the many cases of possession mentioned in the Scriptures when they speak 
of the healings performed by Christ. In other cases the victims suffered 
severe physical injuries at the hands of the evil spirits; thus you read in the 
gospels of people who had been struck dumb, deaf, blind, or epileptic under 
their influence. At times it was a single demon that fell upon its victim, at 
other times a host of demons. ‘Our numbers are legion,’ was the admission 
of one of them. 

“Even if the majority of the people were not so palpably affected by 
the Powers of Evil as were those who suffered bodily torments at the hands 
of demons, nevertheless even in their case the influence of evil was such as 
to prevent them from seeing the truth and the path of righteousness and to 
harden their hearts. 

“However, not even the Redemption has wrought any change in the 
influence of the evil spirits upon those people who by reason of their lack of 
faith continue, voluntarily, to be slaves to such influence. Satan exerts his 
power, now as then, upon all who belong to him at heart. There are many 
cases of persons possessed by demons also today. You call them mentally 
deranged, but in all cases where madness is not due to a diseased brain, they 
are possessed. 

“For those, however, who return to faith in God and obedience to His 
word, the power of evil over them was broken by the Redemption. Of 
course, even they must continue to fight and require, as Paul says, the ‘armor 
of God’, that they may prevail against the cunning assaults of the Devil. For 
they battle ‘not against flesh and blood, but against supernatural powers and 
forces, against the rulers of darkness, against the hosts of evil spirits in the 
universe.’ (Ephesians 6: 11-12) 

c. “The third sacrament recognized by the Catholic Church is known 
as the ‘Eucharist’. Other Christian churches call it ‘Communion’; Paul 
refers to it as ‘the Lord’s Supper’. This also has been converted in the 
course of the centuries into something quite different from what Christ 
intended it to be. 
“Sacrificial feasts were common features in the religious rites of both 
Jews and pagans and constituted an essential part of their religious services. 
Animals were slaughtered in consecrated places, their blood was poured out 
before the deity in whose honor also certain parts of the flesh were burned, 
while the rest was eaten by the worshippers at a communal feast. Not only 
animals, but fruit, bread, oil and wine, and the like were offered in sacrifice. 

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A part of these things was destroyed in honor of the deity; the rest was 
consumed at the sacrificial meal. The portion that was burned or poured out 
to the deity served, as you know, to prepare the power current required for 
spirit communication. 

“But even the part that was consumed by the worshippers was 
regarded as sacred and as sanctified by the deity. Eating and drinking of the 
sacrificial remains was a symbol of inner communion with the deity itself. 
Just as the consecrated food and drink became united with the bodies of 
those who consumed them, so the participants at the feast were supposed to 
become united with the deity in spirit and belief and to perform its wishes. 
Such was the significance of the sacrificial feasts held by Jews and heathens 
alike. 

“The Jewish feast of the Passover on the anniversary of their exodus 
from Egypt was the symbol of their wish to remain in communion with the 
God Who had manifested Himself to them through Moses, their rescuer, and 
to abide by His commandments in the future. The Passover meal of the 
Israelites was, therefore, the symbol of their redemption from the bondage of 
Egypt under the leadership of Moses, God’s emissary. 

“Christ was the great emissary of God, foreshadowed and foretold by 
Moses, and destined to lead mankind out of the bondage of Satan, the 
pharaoh of hell. On the eve of the day on which he was to consummate the 
deliverance of mankind by his death and his victory over hell, he celebrated 
in the company of his disciples the same feast that had once been celebrated 
by Moses on the eve of the deliverance of the Jewish people. This feast was 
intended to have a twofold significance: Christ’s impending departure from 
earth through the death of his body, and his continuing union with his 
followers in spirit. 

“As symbols he selected bread and wine. Taking the bread, he broke 
it, and gave it to his disciples with the words: ‘Take it and eat. This is the 
symbol of my body, which is given into death for you. This do in 
remembrance of me!’ As he then broke the bread into pieces, so upon the 
day to follow was his earthly body broken in death and separated from life. 

“Likewise, he took a cup of wine and let all of them drink from it, 
saying: ‘This cup is the symbol of the new covenant in my blood, which will 
be shed for you. As often as you drink of it, remember me!’ As the wine 
flowed from the cup as they drank, so on the day of his death did the blood 
flow from his body. 

“In its essence, however, this meal was symbolic of the spiritual 
communion Christ intended to maintain with his followers despite the fact 

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that he would be parted from them on earth. Just as the bread that he 
distributed to the disciples had been a single piece, and as the individual sips 
of wine that they drank had come from one cup, so the disciples were to be 
united in spirit and in love with Christ as well as with each other from then 
on. It was for this unity that Christ prayed so fervently and touchingly that 
evening. He admonished them to preserve their love for their Master in their 
hearts and thereby to remain united with him in a spiritual body of which 
Christ would be the head and they the limbs. He beseeched them to 
remember this whenever they came together in order to repeat, in memory of 
him, the meal that he had partaken with them in farewell. They must not 
forget that it was a feast of love that their Lord and Master had celebrated 
with them, and that only those may take part in the observance of this meal 
who are united with God and mankind by bonds of love. Whoever does not 
feel this love in his heart is not fit to receive the commemorative rite of love. 
Anyone who receives this meal while harboring within him hatred, enmity, 
anger, envy and other sins against the love of his fellowman would be guilty 
of the greatest hypocrisy. That would be an insult of the most flagrant kind 
to him who instituted this rite in commemoration of his love.. Therefore, all 
who want to receive it should search their hearts, to know whether they truly 
love the Lord and their neighbors, since otherwise the Communion would be 
a mockery of Christ. 

“That is the real significance of the Lord’s Supper and of its 
observance in commemoration of him. 

“What, however, has been done to this rite in the course of the 
centuries? The doctrine has been established that Christ, by virtue of the 
words he spoke in the act of distributing the bread and the wine, converted 
the bread into his actual body and the wine into his actual blood, that 
therefore the bread and the wine had not been mere symbols, but the bread 
had turned into Christ’s living body and the wine into his living blood, 
although the transubstantiation was not perceptible to the human senses. It 
is further asserted that the same transubstantiation takes place even today, 
whenever a priest pronounces the words of Christ over the bread and the 
wine. 

“This is perhaps the most preposterous doctrine the human mind has 
ever been asked to accept. It would mean that on the occasion of the Last 
Supper in that room in Jerusalem Christ’s person was present 23-fold at the 
same instant: He was present before the Apostles in body; every morsel of 
the bread eaten by the 11 disciples was the same living person of Christ, and 
every sip of the wine they drank was likewise supposed to have been Christ, 
body and soul, in flesh and blood. 

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“It is incomprehensible how human beings could invent such an 
insane idea. No human and no spirit can multiply himself. Not even God. 
No one -not even God -can be present as a personality in more than one 
place at the same time. No one can transform into something else and yet 
remain what he is. Christ could not sit before his Apostles as a man while 
they were partaking of him in the shape of bread and wine. Christ could not 
eat himself -for as Christ also partook of the bread of which he gave to his 
disciples, he was, according to your doctrine, eating himself. 

“I can find no words in your language to adequately brand this 
doctrine as the height of human delusion. 

“Furthermore, you teach that the same transubstantiation is effected 
daily by your priests, and that when they pronounce the words ‘This is my 
body; this is my blood’ every crumb of the bread and every drop of the wine 
is changed into the person of Christ. With this, your priests presume to a 
power that not even God Himself possesses, because even He cannot bring 
about what is inherently impossible. 

“You may protest all you will that this is an unfathomable mystery; 
you may call it the mystery of the faith. The fact remains that this doctrine 
is untrue. The word ‘mystery’ can be used to cover any human fallacy. 
Words are always available, even when they convey no sense. 

“There is one thing in connection with this doctrine at which I never 
cease to wonder. You all read the Bible; has it never occurred to you that in 
the entire New Testament there is not a shred of evidence to support this 
preposterous view? If, at the Lord’s Supper, the bread and wine had been 
changed into the true Christ, the Apostles certainly would never have 
wearied of pointing out this incomprehensible event. This miracle of 
miracles would have been recorded minutely in the gospels, in addition to 
which the Apostles would have referred to this commemorative supper again 
and again in their epistles to the early Christians. But you cannot find one 
single reference to it. The Apostle John, who reclined beside his master 
during the supper and who was the first to receive a morsel of the 
consecrated bread, says nothing whatever in his gospel of Christ’s 
distribution of the bread and wine. He relates that Jesus washed the 
disciples’ feet. He relates his betrayal by Judas. Is it reasonable that he 
should have said nothing of the most mysterious and mightiest event in the 
life of Jesus? The Apostles make no mention of the Lord’s Supper in their 
epistles. In the Acts of the Apostles it is recorded only that the early 
Christians continued steadfastly in the Apostles’ teaching and fellowship, in 
the breaking of bread and in prayer. Here, then, the observance of the 

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supper is described as ‘breaking of bread’, and not as that which you have 
made out of it today. The bread was broken as a symbol of the death of 
Christ and of the love that they bore for one another and for him. It was 
bread that they broke and ate, but while doing so, their thoughts and their 
prayers were directed to him who had promised them: ‘For where two or 
three are gathered together in my name, there am I in the midst of them.’ 
Partaking of the bread and wine was to them a sacred symbol of their 
spiritual fellowship with the Redeemer. 

“The Apostle Paul, who wrote a great number of epistles to the 
congregations, is the only one to refer to the Lord’s Supper, in his first letter 
to the Corinthians, but not even he would have mentioned it, had he not been 
compelled to do so by the circumstances. He had learned that the 
observance of the Lord’s Supper by the Corinthian congregation was marked 
by unseemly conduct. 

“Among the early Christians the observance of the Lord’s Supper 
included partaking of a complete meal, as indeed had been the case at 
Christ’s supper in Jerusalem, for before he gave his disciples bread and wine 
in remembrance of him, he had eaten of the paschal lamb and of the other 
dishes, and drunk wine together with them. So, too, the early Christians, 
when observing Communion, began with meats and other dishes, and 
partook of wine. Not until the end of the feast did they break bread and 
drink from a common chalice in remembrance of Christ. 

“These Christians, too, were, weak human beings, and had the same 
human failings that all men have, as was unfortunately made evident during 
the Communion service in Corinth. It was held in private dwellings, and 
since the owner of the dwelling in which the celebration took place was in 
no position to supply the meal for all participants – most of the early 
Christians were poor – it was necessary for all who participated to bring with 
them their own food and drink for the common meal that preceded the rite. 
It sometimes happened that the very poor brought little or nothing at all, 
contenting themselves with partaking only of the Communion service proper 
after the conclusion of the meal. Too often they had to witness how the 
more affluent members of the congregation consumed plentiful repasts 
accompanied by wine, and how, upon occasion, they exceeded the bounds of 
discretion and became drunk. Conditions of this kind could, of course, not 
be tolerated, not only because they gave offense to the poor who were 
obliged to sit and watch, but chiefly because they were entirely out of 
keeping with the spirit of the celebration of Communion. 

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“When, therefore, Paul heard of occurrences of this sort in the 
Corinthian congregation, he stepped in and called the Corinthians sharply to 
task for their behavior, and in so doing he could scarcely avoid speaking to 
them of the true significance of Communion. He begins by criticizing their 
conduct at the celebration of Communion. ‘When you meet in this way, I do 
not call what you are doing celebrating the Lord’s Supper: For each one eats 
his own supper before the Communion ceremony; and one is hungry, and 
another is drunk. Don’t you have houses to eat and to drink in? Or do you 
think you needn’t show consideration for the congregation of God, and that 
you may put the poor to shame? What should I say about such behavior? 
Should I praise you? In this point, surely not.’ (I Corinthians 11: 20-22) 

“Then he proceeded to point out to them the significance of 
Communion, although no lengthy explanations were necessary, since he had 
already taught them about the subject in person. Citing the words spoken by 
Christ at the supper in Jerusalem, he thus summarized their import: ‘As often 
as you eat this bread and drink the cup, you proclaim the Lord’s death until 
he comes.’ The Lord’s Supper is, therefore, a partaking of bread and wine 
as a symbol of the death of Christ, who gave his life out of love for the fallen 
spirits. Therefore, anyone who, during a rite observed in his memory, treats 
the symbols of the Redeemer’s body and blood in so unworthy a manner as 
did some of the Corinthians sins not only against those symbols, but against 
Christ himself. Furthermore, whoever dishonors a festival given in honor of 
his sovereign, commits an offense against the sovereign’s person, and is 
punished accordingly. ‘Therefore, whoever eats the bread or drinks the cup 
of the Lord in an unworthy manner shall be guilty of sinning against the 
body and the blood of the Lord.’ Paul further exhorts his hearers to search 
their souls before receiving Communion, in order to determine whether their 
convictions are similar to the Savior’s. ‘Let everyone examine themselves 
first, and only then eat of the bread and drink of the cup. For whoever eats 
and drinks will through this eating and drinking incur God’s punishment if 
he does not accord the body of the Lord proper respect.’ Anyone who treats 
bread and wine, when they are symbols of the greatest and holiest act of love 
in all Creation, with indifference or contempt, anyone who partakes of them 
while drunk or in some other equally objectionable state, must be punished 
by God. Even human beings will resent the slighting of a gift they have 
given as a remembrance. Lack of respect for the symbols of Christ's death 
and of his love includes above all an unworthy frame of mind in a 
participant in Communion. At a rite held in commemoration of love, it is 
eminently unfitting that the hearts of the participants be filled with feelings 
of an opposite kind. When the heart is full of quarrelsomeness, enmity, 

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bitterness and other sins against the love of one’s neighbor, one cannot 
partake of the meal of Love. On this score also, the Corinthians had sinned 
heavily, for Paul gives as the primary reason why Communion brought them 
not blessings but spiritual harm the fact that divisiveness and dispute 
abounded among them, indicating that they had sinned against the precept of 
neighborly love. 

“Where the Lord’s Supper was held in such an unworthy manner, both 
outwardly and inwardly, as in the congregation in Corinth, it is no wonder 
that the Apostle characterized many of the participants as ‘weak and sickly’, 
and found that some of them had already succumbed to the worst, namely 
the spiritual sleep of indifference towards God. 

“As you see, nothing in Paul’s epistles indicates that he regarded 
bread and wine in any other light than as symbols of Christ’s body and 
blood. Had the bread ceased to be bread, as you teach, and had it been 
changed into the body of Christ, Paul would have said so very clearly. How 
much more emphatically would this fiery disciple have addressed the 
Corinthians, if the bread of Communion were Christ himself. 

“Already in an earlier part of the same epistle, Paul had mentioned 
Christian Communion in connection with his discussion of idolatrous 
festivals. In that passage he compares these with the Christian observance of 
the Communion rite. The sense of his words is as follows: By eating the 
flesh of beasts sacrificed to the idols, the heathens commune with the evil 
spirits. The sacrificial meat itself is nothing out of the ordinary; it is meat, 
and remains meat, like any other meat. But the conviction with which it is 
offered and eaten by the heathens is the factor that allows them to hold 
communion with the evil spirits. Christians enter into communion with 
Christ by receiving bread and wine, which do not change their nature by 
virtue of this rite, but remain bread and wine. It is only the conviction with 
which they partake of the consecrated bread and wine that enables them to 
commune with Christ.. Because of this, Christians are forbidden to take part 
in pagan sacrificial feasts, since thereby they would enter into communion 
with the evil spirits. ‘You cannot at the same time drink the cup of the Lord, 
and the cup of the evil spirits; you cannot at the same time be guests at the 
table of the Lord, and at the table of the evil spirits.’ (I Corinthians 10: 21) 

– The bread and the wine of which the Christians partake are no more 
changed into the body of Christ by virtue of the rite than the meat eaten by 
the heathens is changed into evil spirits. In both cases, however, 
communion is established with the spirit world. In the case of the heathens 
this was communion with the evil spirits, symbolized by the sacrificial meat 
and sacrificial wine, while with the Christians it was communion with 
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Christ, symbolized by bread and wine. Furthermore, just as the heathens at 
their sacrificial feasts came into communion not only with the particular 
demon in whose honor the feast was held, but with the entire world of evil 
spirits, which constitutes a single unit, so the Christians by receiving the 
bread and wine had communion not only with the individual spirit of Christ, 
but with all the spirits in the kingdom of God, whose king Christ is. Paul 
describes this great community as the ‘body of the Lord’.. Christ is its head, 
and the whole created good spirit world, including all human beings who 
believe in God, are its limbs. Whoever, therefore, is in communion with 
Christ, is also in communion with the limbs of Christ. This communion is 
symbolized at the Lord’s Supper especially by the single piece of bread; just 
as it, prior to its distribution, constituted a whole, so the many among whom 
it is distributed are to constitute one unit through the bond of love. ‘Just as it 
is but one piece of bread, so we, although many, are but one spiritual body, 
for we all share in that one bread.’ (I Corinthians 10: 17) 

“The image that all who belong to Christ form one spiritual body with 
him is frequently employed by Paul in his epistles. It is what you call the 
‘communion of saints’ in your creed. 

“In support of your false doctrine of the transubstantiation of bread 
and wine into the person of Christ, you quote the words allegedly used by 
him: ‘This is my body – this is my blood’, emphasizing that in both cases he 
said ‘is’ and not ‘signifies’. How do you know that in the language he spoke 
Christ used a word corresponding to your word ‘is’? You do not know the 
words of the Aramaic tongue spoken by him, and you no longer have the 
original Greek text of the New Testament. In reality, Christ at the Last 
Supper said nothing to indicate anything beyond a reference to the bread and 
the wine as symbols of his death the following day on behalf of the 
Redemption of the world. 

“Let us assume, however, that he really said: ‘This is my body – this 
is my blood’. Everyone familiar with the Bible knows that Christ spoke only 
in parables, as he himself says: ‘These things have I told you in figurative 
speech; but the hour is coming, when I shall no longer speak to you 
figuratively.’ (John 16: 25) Do you recall when it was that he spoke these 
words? As you will be able to confirm, it was on the occasion of the Last 
Supper, but a few hours before his death. As a man he said everything in 
parables. ‘All these things Jesus spoke unto the crowds in parables; he said 
nothing to them without using parables.’ (Matthew 13: 34) Moreover, on 
the eve of his death he spoke not only of bread and wine as symbols of his 
approaching death, but in another parable he described his living relationship 
with the disciples: ‘I am the vine, and you are the branches.’ (John 15: 5) 

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So, if you are not willing to accept the bread and the wine in a figurative 
sense, you may also not assign a figurative meaning to his words of the vine 
and its branches; instead you would have to claim that by speaking the 
words ‘I am the vine and you are the branches’ Christ was transformed into 
a vine and his disciples into its branches. The mode of expression is the 
same in both cases, and one transformation is no more difficult than the 
other, both being equally impossible. 

“It is understandable that the Catholic Church should look for even the 
most far-fetched evidence from the Bible to support its preposterous 
doctrine. Thus it accepts other figurative expressions literally, where Christ 
says of himself that he is the ‘bread’ that came down from heaven, and also 
where he says that his flesh is really a food and his blood is really a drink. 
This is all to be taken in a spiritual sense, as Christ never wearied of 
repeating. ‘It is the Spirit that gives life; the flesh contributes nothing. The 
words that I have spoken unto you are spirit, and are life.’ (John 6: 63) 
Speaking of himself, he says that it is his ‘food’ to do the will of his 
heavenly Father. He promised the Samaritan woman at Jacob’s well that he 
would give her ‘water’ that flows to eternal life. These are all symbolic 
expressions that must never be taken literally, as that would lead to the 
sheerest absurdities. Christ is not truly a vine and his disciples are not truly 
branches. The bread and the wine at the Lord’s table are not actually his 
body and his blood. All of this is to be taken spiritually and figuratively, and 
it was so understood by the Apostles and by all the Christians of the early 
centuries. 

“The Divine service that centers on the alleged transubstantiation of 
bread and wine into the person of Christ is known to Catholics as the ‘Mass’. 
It is also referred to as the re-enactment of the Crucifixion. There is no such 
thing as a re-enactment of the death of Christ, not even a bloodless reenactment. 
Just how do you think Christ’s death on the Cross could be reenacted 
bloodlessly? You really do not think at all in this, because the 
subject does not lend itself to reasonable thoughts. 

“The Mass came about through an extension of the prayers offered at 
the celebration of the Lord’s Supper in early Christian times, but in the 
course of the centuries it has lost all the features that made it a communal 
meal and a meal in memory of the Lord. Thus the present day ‘mass’ retains 
nothing of the good except a series of prayers that can just as well be said by 
anyone in private. They do not need the help of any priest. The great faith 
Catholics place in the effectiveness of paid masses is unfortunately a great 
self-delusion. 

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“Restore to the people the Communion ceremony of the days of the 
Apostles. It was a sacred rite that brought the people blessings! It should be 
observed frequently, the most appropriate occasions being the eves of your 
high church festivals or the days of the festivals themselves. You may come 
together to observe this celebration also on other days that are of special 
significance to you.. You can do this without outside help, at home in your 
own family circle. No so-called ‘priests’ or other clerics of any other kind 
are necessary, and no churches. In every circle of the faithful there will be 
someone who understands how to conduct the Communion service in a 
worthy manner. 

“Because of the importance of the subject I want to give you a brief 
description of such a ceremony. 

“The best bread to use is unleavened bread, or what you know as 
‘matzoh’. Pour the wine, either red or white, into a chalice of glass or 
crystal. Put the bread and wine on a table covered with a white cloth. Keep 
the chalice containing the wine covered until it is used, so that nothing will 
contaminate it. Similarly, you may cover the bread with a clean cloth. In 
addition, you may follow the custom of the early Christians and place a 
simple cross – not a crucifix – on the table. Place seven candles behind the 
cross, arranged so that the center one is directly behind and close to the 
cross. 

“When you have gathered at the appointed hour, open the service with 
a song appropriate to this ceremony. After this, the person leading the 
service offers a prayer in his own words, followed by the reading of some 
psalm that is suited to this hour. He may, if he likes, select from a number 
of different psalms the verses he considers most fitting. Next comes a 
reading from the Holy Writ. If someone is present who can give a short 
sermon, this also will be of value. 

“After that the congregation devotes several minutes to silent 
reflection, thinking over their sins and shortcomings and in true repentance 
asking God for forgiveness. Then the leader, or the whole congregation in 
unison, recites the 130th Psalm: ‘Out of the depths I cry out to thee, O God!’ 
At the conclusion of this psalm of repentance, the leader approaches the 
table and in words of his own choosing prays that God may bless the bread 
and the wine, so that they may contribute to the Salvation of all who partake 
of them. He thereupon breaks morsels from the bread and hands them, one 
by one, to each worshipper present, with the words: “Take this and eat; it is 
the symbol of the body of Christ, our Redeemer, who died upon the Cross so 
that we might be saved!’ These words are pronounced only once, very 

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slowly, as he distributes the bread, which the worshippers eat as soon as they 
receive it into their hands. The officiating member is the last to take a piece 
and eat it. In the same manner he then passes the cup from member to 
member, saying: ‘Drink you all from it. This is the symbol of the blood of 
our lord Jesus Christ, which was shed for the forgiveness of our sins!’ 
Again, the leader is the last to drink from the chalice. He then offers a 
prayer of thanksgiving, and the service is closed with a song. 

“If there is a deep-trance medium present, the spirit that speaks 
through him will take charge of the ceremony and give the necessary 
directions. 

“It is not at all forbidden for the Communion service to be followed 
by a joyful social event, which may include a meal, for it is right that you 
should feel happy and express your inner joy. You should enjoy not only 
God’s spiritual gifts but also His earthly blessings joyously and cheerfully, 
without exceeding the bounds of propriety, giving thanks to God. 

d. “The Catholic Church has a Sacrament of Penance. According to 
the teachings of the New Testament, ‘penance’ signifies a change of heart. 
John the Baptist preached repentance as a means to obtain forgiveness for 
sins, and of Christ it is related: ‘From that time on, Jesus began to preach 
the message of salvation, saying, “Repent, for the kingdom of heaven is at 
hand.”’ (Matthew 4: 17) ‘Repent’ literally means: ‘Change your manner of 
thinking.’ Repentance is therefore a spiritual change, by which the mind 
ceases to harbor evil thoughts and turns to God. Whoever lays aside a 
former evil habit and acquires a good one gives evidence of a change of 
heart and is one of the penitents. 
“The Catholics give a far wider scope to the sacrament of penance. 
They do not regard reformation in thought and conduct as sufficient. The 
Catholic Church demands, rather, as a condition for such reformation and 
reconciliation with God, the confession of each individual grave sin before a 
Catholic priest, who alone, according to its teachings, has the power to act in 
God’s place in granting pardon. For Catholics, there can be no pardon 
without priestly absolution, and in this way the Church tightly binds its 
adherents to the priesthood and to the church organization. This is the 
spiritual power by which it exercises unrestricted domination over their 
souls. 

“‘No one can forgive sins, save God alone.’ In making this statement 
to Christ, the scribes were right. No mortal and no priest can grant 
absolution; even Christ could not. It is true that God can commission a 
mortal as His instrument to tell a particular sinner that his sins are forgiven. 

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A commission of this kind was given by Him to the prophet Nathan, whom 
God sent to David to say that He had pardoned him for the sins of adultery 
and murder. Similarly, Christ had been specially empowered by God in 
those individual cases in which he told the sinners that they had been 
forgiven. He did not grant this pardon himself or at his own discretion, but 
announced it only to those whom God, through His spirit messengers, had 
designated as being worthy of forgiveness. This is confirmed by Christ, 
when he expressly tells his opponents that his Father had authorized him to 
do so – not given him authority to cover all cases at his own pleasure, but 
only specific authority in each individual instance. 

“The Catholic priest, however, asserts that he has been invested by his 
bishop with the power to grant or deny absolution to the faithful according to 
his own human judgment. How can he tell whether God has pardoned the 
sins of one person and not those of another? Or do you delude yourselves 
into thinking that God will pardon one sinner because he has been absolved 
by a priest, and deny pardon to another because a priest has refused to 
absolve him? Or do God’s spirit messengers direct the priest, as they did the 
prophet Nathan and Christ, when to grant and when to deny absolution? 
Does the priest perhaps have some other supernatural gift to guide him in 
this decision? Can he read in the hearts of those confessing whether God 
has forgiven their sins? The Catholic priesthood must admit that it is not so 
gifted. How can they assure their fellowmen that God has pardoned their 
sins, when they have not the slightest grounds for knowing whether this is 
true or not? The priest can neither read the heart of the sinner, nor know the 
will of God. Although you say that absolution is contingent on the condition 
that the person confessing truly repent of his sin and earnestly strive to mend 
his ways, the absurdity of priestly absolution lies in the very fact that the 
priest is never in a position to know whether the confessor is sincere. He 
can never, therefore, say: ‘I absolve thee of thy sins.’ At the most he can 
say: ‘May God absolve thee of thy sins!’ One need not be a priest in order 
to utter a wish of this kind. Anyone can do so. It is merely the expression of 
a desire and exerts no effect. However, the priest says explicitly, ‘I absolve 
thee of thy sins’, and thereby pronounces a judicial sentence of whose 
validity in the eyes of God he knows nothing. What would you think of an 
earthly judge who pronounced sentences without the force of law behind 
them? That would be a farce, wouldn’t it? So is the Catholic doctrine of the 
remission of sins through a priest, as your common sense must tell you. The 
truth of the matter is this: whoever sincerely repents of his sins and turns to 
God will be forgiven by Him, regardless of whether or not he has received 
the forgiveness of a priest, and whoever does not repent will not be forgiven 

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by God, no matter how often he may have received priestly absolution. 
Your doctrine of the remission of sins by priests is therefore one of the 
greatest human fallacies that have crept into religion in the course of time. 

“In support of its contention that its priests have the power of granting 
absolution, the Catholic Church invokes a spurious Biblical passage, to 
which I called your attention on the occasion of our first meeting. This 
reads: ‘If you forgive the sins of others, they are forgiven unto them; if you 
do not forgive their sins, they are retained.’ (John 20: 23) As you already 
know, a single word was left out of the Greek text, thereby completely 
changing the sense of the passage. Instead of ‘them’ the original text had 
‘you’, whence the passage would read: ‘If you forgive the sins of others, 
yours will be forgiven. If you retain (or do not forgive) them, your own 
shall be retained (not forgiven).’ In these words Christ voices the same 
teaching that is contained in the words of the Lord’s Prayer: ‘Forgive us our 
sins, as we forgive those who have sinned against us’, and in the words that 
he uttered immediately after the Lord’s Prayer: ‘For if you forgive others 
their trespasses, your heavenly Father will also forgive you. But if you do 
not forgive others, your heavenly Father will not forgive your trespasses 
either.’ (Matthew 6: 14-15) 

“Inasmuch as the power of remitting sins, such as is claimed by the 
Catholic Church, does not and cannot exist, it was never either taught nor 
exercised in the early days of Christianity. Hence the Christians of those 
times were never required to confess their sins to a priest, but were urged, in 
accordance with the teachings of Christ, to confess their sins to one another, 
namely those sins which they had committed against each other. They were 
expected to acknowledge the wrongs that they had committed against their 
neighbors to the neighbors themselves and thereby to effect a reconciliation, 
for this is, after all, the only and the quickest way of making atonement. If a 
person who has offended you comes to you and admits that he was in the 
wrong, you will gladly give him your hand in reconciliation. It is this that 
Christ is requesting when he says: ‘If, when you are offering a gift at the 
altar, you remember that your brother has a grievance against you, leave 
your gift before the altar, and first go and be reconciled with your brother, 
and then come back and offer your gift.’ (Matthew 5: 23-24) 

“If confession before a priest and absolution by him were necessary 
for the remission of sins, Christ and the Apostles would not have neglected 
to point this out again and again. It would have constituted the most 
important part of the Christian teachings, since without forgiveness of one’s 
sins no one can enter the kingdom of heaven. Nevertheless, neither Christ 

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nor the Apostles make any mention of confession before a priest, nor of 
absolution by him. 

“Confession and absolution by a priest are human institutions that do 
not make the road to God any easier for the believer. Instead, they make it 
more difficult by lulling him into a false sense of security. He confesses, 
receives absolution from the priest, and goes his way, thinking that he has 
made his peace with God. He thus becomes the victim of a great deception. 
Every error in the truth of Salvation is like the wrong path taken by the 
wanderer that leads him away from, rather than toward, his goal. 

“In the Catholic religion the so-called outward ‘penitential exercises’ 
play a major role. It prescribes abstinence from certain foods on certain 
days, ordains days of fasting, considers physical castigation to be a higher 
degree of excellence, recommends pilgrimages, and demands celibacy of its 
priests and those in religious orders as a step closer to perfection. All these 
things have nothing to do with the true idea of repentance and inner 
perfection. Christ never fasted voluntarily and never mortified the flesh. 
When he fasted in the desert it was because he was forced to. He could not 
avoid it, since the desert offered nothing edible. Consequently, you will not 
find a single word in the teachings of Christ or in the epistles of the disciples 
enjoining people to abstain from certain foods, or to castigate their bodies. 
On the contrary, such things are described as being of no value. Thus Paul 
writes to the Corinthians: ‘The food that we eat or do not eat in no way 
affects our standing in the eyes of God.’ (I Corinthians 8: 8) To the 
Colossians he writes: ‘If, then, being with Christ, you have freed yourselves 
wholly from the spirit powers that rule the world, why do you still submit to 
ordinances like: Do not touch this, do not eat that, do not handle this. – as 
though you were still subjects of the world? All such things exist in order to 
be used and consumed. Such ordinances are human laws and human 
doctrines and, although reputed as wise as a result of self-imposed piety, 
outward humility and mortification of the body, they have no real value, and 
only serve to completely gratify the flesh.’ (Colossians 2: 20-23) 

“All of the ordinances imposed upon mankind by the various 
Christian religions originated not with Christ, but, as Paul writes to Timothy, 
‘with those who have fallen away from the true faith and turned to spirits of 
deceit and to doctrines inspired by demons. They have been seduced by the 
deceitful behavior of lying preachers, who carry a brand of guilt on their 
own consciences. These men forbid marriage and demand abstinence from 
certain foods, although these were created to be enjoyed with a prayer of 
thanks by those who believe and by all who have come to a full knowledge 
of the truth. For all things created by God are good and nothing is 

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forbidden, if you partake of it with a prayer of thanks; it is sanctified by 
God’s word and by prayer.’ (I Timothy 4: 1-5) 

“The Catholic Church is one of those that highly values abstinence 
from food on specified days, for which its rules of fasting prescribe a single 
meal. It forbids its clergy and those in religious orders to marry and regards 
the monastic state as the most perfect state. Also this church has turned to 
doctrines inspired by demons, for these are all purely human ordinances that, 
according to the words of the Apostle, are reputed as wise as a result of self-
imposed piety, outward humility and mortification of the body, but have no 
real value. They have no value for the Salvation of mankind, and, 
consequently, no church has the right to force such ordinances upon its 
followers and to brand any infraction thereof as a ‘grave sin’. 

“It is true that your church [Catholic] maintains, as regards its 
ordinance of celibacy, that there is no compulsion in the matter, since no one 
is obliged to enter the priesthood or any of the orders. True enough, nobody 
is forced to become a priest, a monk, or a nun, but if anyone believes that he 
has been called to proclaim the truths pertaining to Salvation as a priest, that 
Church does compel him to a vow of celibacy, giving him the choice only 
between abandoning his chosen calling, or taking the vow to live a life of 
celibacy ordained not by God but by church ordinance. He is, therefore, 
subjected to the greatest spiritual stress that can be exerted upon a human, 
for although the church openly compels no one to join a religious order and, 
in consequence, to remain unmarried, it nevertheless exercises soul-
wrenching pressure of the most powerful kind by picturing a monastic 
existence as the acme of perfection. Now it so happens that it is precisely 
the best individuals who regard it as their duty to attain to the ideal of 
perfection; and since a celibate life as the member of a religious order has 
falsely been held up as the ideal, their striving to become perfect inevitably 
compels them to remain unmarried. 

“Let it not be said that God gives those who feel called to join the 
priesthood or a religious order the strength to lead a life of unblemished 
chastity. That is utter self-delusion. God gives strength only for the 
fulfillment of that which is God’s will, but not for the accomplishment of 
what men impose upon themselves or on their fellows in an outward display 
of so-called piety in violation of God’s will. Goodness and perfection lie 
only in doing what is in keeping with the will of God, and this is at all times 
wholly voluntary.. Never, however, can something be good or perfect if it is 
done under compulsion, not even if the first step was voluntarily taken but 
subsequently involves lifelong compulsion. Not even God exercises 
compulsion upon anyone to do His will. How then can a church deprive 

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people of their right to self-determination, a right upon which God Himself 
never encroaches? Compulsion and enslavement are the measures by which 
evil governs; the rule of goodness is based on liberty. Evil, and nothing else, 
has introduced oppression into religion. The mania for unrestricted power 
over others is responsible for the introduction into the Catholic Church of 
the suppression of personal liberty in the guise of achieving greater 
perfection. The celibacy of the clergy, as well as a monastic life with vows 
of poverty, chastity in the form of celibacy, and blind obedience to 
ecclesiastical authority are the most powerful weapons of the Catholic 
religion for strengthening its internal organization. Neither Christ nor the 
Apostles know a priesthood such as the Catholic Church's; they do not 
recognize any religious orders. They never taught nor founded anything of 
that nature. They did not proclaim that the ideal perfection lay in taking 
vows of poverty and of chastity in the form of celibacy, and least of all, in 
blind obedience to ecclesiastic superiors. 

“They know no voluntary poverty, as the Catholic Church defines the 
term. They founded no monastic orders, nor did they teach that such should 
be founded for people to enter, and on entering, endow them with their 
worldly goods. Can the members of monastic orders truthfully be called 
poor? Are they not rather relieved for the rest of their days of all worry on 
the score of support? Is not the table set for them every day? Is that what 
you call poverty? If all people were as well off, there would be no poverty 
in the world. If ideal perfection is to be found in poverty, how is it that so 
many monasteries are so rich in worldly possessions? If poverty is the ideal 
condition for the individual, it must also be the ideal condition for the 
community. Furthermore, why do your clergy, who preach voluntary 
poverty as one of the highest degrees of perfection, not practice it 
themselves? Whoever preaches an ideal should surely be the first to practice 
it. Or do you perhaps call your clergy poor? Is the pope poor? Are the 
bishops poor? Are the priests poor? There would be no more poverty on 
earth if everyone was as well off as those who preach poverty as an ideal. 

“You invoke Christ’s speech to the rich youth to prove that voluntary 
poverty is necessary to perfection, but your interpretation of his words is 
quite incorrect. When Christ said to the young man: ‘If you want to be 
perfect, then sell everything you have and distribute the proceeds to the 
poor, and you will have treasure in heaven; then come and follow me’, this 
advice was for that particular youth, whose heart was set upon his money 
and possessions, which had become a snare for him and prevented his 
admission into the kingdom of God. When, on receiving this advice, the 
youth turned his back on Christ, the Lord said to his disciples: ‘My children, 

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how difficult it is for those who have put their faith in money and 
possessions to enter into the kingdom of God!’ Not everyone who is blessed 
with worldly goods is ‘rich’ in the sense Christ alluded to here, but only 
those whose hearts are set upon Mammon and who make a god of him. 
Abraham, Isaac, Jacob, Job, and David were rich in material possessions, 
without belonging to that class of the rich to which Christ referred, for their 
wealth did not stand in their way on their road to God. Christ would never 
have told them to sell all they had, in order to become perfect. It was a 
different matter in the case of the rich youth, whose love of riches was such 
that it would not let him follow the call of God. He would rather do without 
the kingdom of God than without his wealth. 

“All people encounter obstacles when they attempt to come nearer to 
God. These obstacles are as different as are the individual themselves. It is 
each person’s task to remove his own particular obstacle, as is indicated in 
the words of Christ: ‘If your eye causes you trouble, pluck it out, and cast it 
from you.’ If there is anything in your life that hinders you from fulfilling 
the will of God, part with it, though it be as dear to you as your eye. In the 
case of the rich youth, his wealth was the hindrance, which is why he was 
asked to part with it by selling all he had and giving the proceeds to the poor. 
If, however, wealth does not constitute a hindrance in someone’s progress 
towards God, he has no occasion for parting with his possessions. 
Furthermore, if it were incumbent upon all to sell their possessions in order 
to attain perfection, it would be wrong for anyone to acquire property, for if 
the retention of money and possessions is a hindrance to perfection, so, 
surely, would be its acquisition. In that case the churches and monasteries 
would certainly not be allowed to acquire and hold property. 

“Christ himself was not poor before he appeared in public. He owned 
several houses, which he had acquired by dint of hard work. He sold them 
when he began to preach, giving the proceeds to those of his friends with 
whom he lodged while appearing in public. Therefore, although he no 
longer owned property after he had entered upon his career as a teacher, he 
had no need to beg of anyone. 

“Another of the ideals of perfection according to the views of the 
Catholic Church is that of absolute chastity in the form of celibacy. 
Absolute chastity is something that everyone should and can observe, but it 
has nothing to do with celibacy, for there is nothing unchaste in matrimony. 
Married people can be perfectly chaste, and the unmarried ones quite the 
opposite, even if they are priests or members of a religious order. 

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“True chastity consists in exercising moderation in matters pertaining 
to the natural laws of sex life. Just as moderation in eating and drinking 
does not lie in the forcible suppression of hunger and thirst, but in refraining 
from consuming food and drink to excess, so also in the case of sex life. 
The sex drive has been implanted in all created beings by the Creator, as one 
of Nature’s laws, and since whatever He has created is good, it should not be 
forcibly suppressed by man, but should be used within the limits set by God. 

“The law of procreation applies to all human beings, and founding a 
family is an order of God’s that no one may avoid without punishment. 
Procreation on earth is the way by which the fallen spirits must progress 
through Nature’s stages in order that they may reach perfection. God in His 
wisdom ordained that those of the fallen spirits that have progressed to a 
given terrestrial stage help their brothers and sisters, by way of procreation, 
to rise from the lower to the higher stages of nature. If human brothers and 
sisters fall into the same pit, the first one to succeed in climbing out of it will 
lend the others a hand, so that they too may escape. That is a duty brothers 
and sisters owe one another. 

“It is from this viewpoint of God’s wisdom and mercy that you should 
consider the law of sex life. God has made the sex drive as strong as it is 
because procreation is a part of His Plan of Salvation and so that His 
creatures may find it less easy to shirk their duty of collaborating with Him 
in carrying out that plan. 

“It is therefore clear that this is a duty from which a person can be 
absolved only by the weightiest of reasons. Hence, the vow of celibacy is a 
grave offense against the will of God.. Neither Catholic priests nor the 
members of monastic orders have adequate grounds in the eyes of God for 
remaining unmarried. 

“I know that celibacy has been justified on the basis of the seventh 
chapter of the first Epistle to the Corinthians, in which Paul gives several 
reasons why it is better to remain unmarried. He advises marriage only for 
those for whom celibacy has perils. 

“This view of the Apostle’s was false, and he had received no authority 
from Christ to preach such a doctrine. Paul himself was well aware of this, 
as you will see if you will read that chapter carefully. If you do, you will 
notice something that occurs nowhere else in any of his epistles, namely, 
Paul’s repeated insistence that he is voicing his personal views only as 
regards celibacy, and that in this respect he is speaking under no mandate 
from the Lord. Hence the constant reiteration of the words: ‘I say’. ‘But I 
say to the unmarried men and especially to the widows....’ ‘Not I, but the 

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Lord commands the married....’ ‘But to the rest say I, not the Lord....’ ‘As 
for the unmarried young women I have no explicit commandment from the 
Lord, but give only my opinion….’ At the end of the chapter he again 
emphasizes: ‘That is my opinion!’ His opinion was mistaken, even if his last 
sentence closes with the remark that he believes that he also possesses a 
spirit of God’. 

“Paul himself was not married, a state which he justified by the fact 
that his calling as a preacher required him to make long and frequent 
journeys over an extended area. Had he had a family, these travels would 
have been impossible, for he could neither have taken his wife and children 
with him nor have abandoned them for months and years at a time. Paul’s 
own unmarried state made him narrow-minded and fanatical about this 
subject. All people have their human faults, a fact for which allowance must 
be made even in the case of the Apostles. 

“Paul was subsequently enlightened by Christ as to his misconception 
about celibacy and was directed to correct his viewpoint in a letter addressed 
to all the congregations. This is the letter I told you about on the evening of 
our first meeting, and in which a number of other passages in his earlier 
letters that had led to misunderstandings were also corrected. On that 
occasion I told you that this letter had later been destroyed because a number 
of the explanations and corrections that it contained were not acceptable to 
the Church of the later age and its teachings. 

“How radically Paul changed his views on celibacy in consequence of 
the enlightenment he received from his Master can be seen from his writings 
to Timothy and to Titus. He, who had written to the Corinthians that he 
wished they all were unmarried, as he was, now no longer tolerates the 
appointment of an unmarried man or woman to any office in the 
congregation. Judging from his Epistle to the Corinthians one might have 
expected that he would have preferred unmarried individuals for the posts in 
question, but no – all had to be married. ‘So must the bishop be the husband 
of one wife….. He must govern his own household in exemplary fashion, 
and with the utmost dignity teach his children obedience; for if a man cannot 
govern his own family, how shall he be able to take care of God’s 
congregation?’ ‘The deacons, too, must be husbands; they must do a good 
job of governing their children and their own households.’ (I Timothy 3: 212) 
A similar injunction is addressed to Titus, that he should choose no 
unmarried men as elders, but only married men whose children were of the 
faith. (Titus 1: 6) Whereas he had written to the Corinthians that he wishes 
widows to remain unmarried, he writes to Timothy: ‘I desire, therefore, that 

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the younger widows remarry, bear children, and preside over their 
households.’ (I Timothy 5: 14) 

“When Paul stresses the point that bishops and deacons must be 
‘husbands of one wife’, he does not mean that men may not enter into a 
second marriage, for if he recommends that widows remarry, as he does in 
his letter to Timothy, then surely he concedes the same right to widowers. 
The term ‘husband of one wife’ is used because several men who became 
converted from paganism to Christianity had concubines in addition to their 
wedded wives, a fact which was generally known. Because of the 
detrimental effects that could arise therefrom, Paul would not tolerate the 
appointment of such men to service in the religious communities. For such 
offices he wanted only married men of good repute among both Christians 
and non-Christians, as he writes to Timothy: ‘Moreover, he must have a 
good reputation also among the non-Christians, so that he will not be 
maligned and fall into the slanderer’s snare.’ (I Timothy 3: 7) 

“For a thousand years, matrimony, which Paul made a duty for the 
elders, bishops and deacons of his time, was permitted to Catholic priests 
also. When the papacy forced celibacy upon the clergy, its motives for 
doing so were not based on any lofty religious grounds, for such could 
hardly have existed, since otherwise they would have led to the imposition 
of the rule of celibacy in the first days of the Christian Church. The later 
determining factor was a purely worldly viewpoint, namely, strengthening 
the power of the pope, for a clergyman who is bound by no family ties is a 
far more pliable tool of his ecclesiastical organization than a priest who 
enjoys the moral and material support of a wife and children. It might be 
added that it was likely that a celibate priest would bequeath his property to 
the Church. 

“The dangers of celibacy, which caused a man like Paul to reject 
unmarried persons as servants of the church, are the same in all ages. They 
were no greater then than they are today. The alleged gain in purity of 
morals and devotion to the cause of God in the case of a celibate clergy is a 
mere pretext that has ever proven fallacious. 

“What has been said concerning the vows of absolute poverty and 
permanent chastity in the form of celibacy applies equally to the vow of 
unquestioning obedience to human superiors. This also is contrary to the 
will of God, being merely an invention of man’s lust for power. 

“God gave every spirit at the moment of its creation, as His greatest 
gift, the gift of free will. God does not restrict anyone’s liberty to govern by 
their own personal decisions what they will do and not do. It is also not His 

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will that it should be restricted by humans, since everybody is personally 
responsible for everything they do throughout every moment of their lives. 
It is a responsibility that no one can take over for you. No one can justify 
himself before God by appealing to the fact that he subordinated his will and 
his personal decision to the will of another. As soon as a person has reached 
the age of reason, he must never subordinate his will blindly to that of any 
fellowman, whether an ecclesiastical or a secular authority. Blind obedience 
is due to God alone. When it says in the Bible, ‘Obedience is better than 
sacrifice’, this refers only to obedience to God, never to obedience to man, in 
spite of the fact that people in authority, and ecclesiastics in particular, are 
prone to quote this passage from the Bible in order to secure the blind 
obedience of their subordinates. The false doctrine has also been 
propounded that blind obedience to an ecclesiastical superior relieves the 
obedient person of all personal responsibility for the actions involved, that 
the only thing he may not do is be obedient to the point of committing a sin. 
This is a big misconception, for man is personally responsible not only for 
such wrongs as he may commit, but also for any good deeds he fails to 
perform. In fact, the sins of omission may often be more serious than those 
of commission. 

“According to your doctrine, if an ecclesiastical superior orders a 
subordinate to commit theft, that order must not be obeyed. If, on the other 
hand, the superior forbids his subordinate, for example, to help a fellowman 
when it is in the subordinate’s power to do so, the latter must refrain from 
giving help, despite the fact that in the eyes of God failing to help might be a 
far greater sin than the theft. In such a case the subordinate could not justify 
himself before God by contending that his duty toward his superior 
prevented him from doing a good deed that he would have performed had he 
been free to follow the dictates of his own conscience. On the contrary, it is 
his duty to obey the dictates of his conscience under all circumstances. 
Another man’s conscience can never replace one’s own. To every individual 
God has allotted a special task, and they must fulfill it, without allowing 
themselves to be prevented from doing so by human orders or manmade 
ordinances. It follows that no one may subordinate his own will to that of 
another by virtue of a vow of obedience. The vow of obedience that is 
rendered by your priests and members of religious orders is, therefore, 
against God’s will. 

“In the case of secular authorities also, obedience is due them only to 
the extent that their laws do not conflict with those of God. 

“You cite the words of the Apostle Paul found in the opening lines of 
the 13th chapter of the Epistle to the Romans as a basis for your doctrine that 

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man owes obedience to his human superiors, but you have completely 
misunderstood the sense of these words and have translated them quite 
incorrectly. Paul is not speaking here of temporal authorities but of the 
spiritual ones that God assigns to everyone. To each of you God has allotted 
His spirits for your direction and guidance, more of them to some, fewer to 
others, depending upon the magnitude of the task a person has been assigned 
by God. These spirits of God are sent not only to protect you, to inwardly 
admonish you, warn you, teach you and encourage you to do good, but they 
also have the right to punish you. They bear God’s sword of punishment, 
for the punishments that He inflicts are executed by His spirits, as you know 
from numerous passages of the Bible. 

“I shall now give you the correct rendering of Paul’s words: ‘Every 
soul should render obedience to the spirit forces under whose guidance it 
stands, for there are no spirit powers placed over you but those that have 
been appointed by God. Therefore, anyone who opposes these spirit powers 
opposes the will of God and thereby incurs punishment. These powers are 
not a source of fear to those who do good, but only to those who do evil. So, 
if you want to have no reason to fear such a power, then do what is good, 
and you will earn its praise, for these servants of God have been assigned to 
you for the accomplishment of good. But if you do evil, you have reason to 
be afraid. The spirit power does not bear the sword of punishment in vain. 
As a servant of God it is charged with avenging God’s wrath on those who 
do evil. Therefore, be obedient to that power, not only in fear of God’s 
wrath, but also following the voice of your conscience. Also make the 
spiritual sacrifices requested of you, for these powers are God’s envoys, 
attending continually upon you for this very purpose. Render to all of them 
their due! If one of them demands sacrifices from you, then make them; if a 
spirit envoy demands the execution of a task, perform it; if one leads you to 
fear something, then fear it; if one shows you something as valuable, then 
value it! Leave nothing undone that these Divine powers ask of you. You 
fulfill your obligations in every case if you love one another, for he who 
loves his neighbor has fulfilled the whole law.’ 

“How could you interpret these words as referring to your worldly 
rulers? Do you seriously believe that every earthly authority is appointed by 
God? Did the countless kings and princes of history, who in so many cases 
were instruments of evil, rule ‘by the grace of God’, or did they not rather 
rule by the ‘grace of the Devil?’ Do the words from the passage I have 
quoted: ‘for they are servants of God for the accomplishment of good’, apply 
to those rulers also who committed the greatest acts of cruelty, injustice and 
oppression against their wretched subjects? You mortals put your secular 

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and religious leaders into power by virtue of manmade ordinances – not 
God. A spirit of God participates neither in your coronations nor in the 
election of your popes and bishops. 

“When in your translation of the text in question you speak of ‘taxes’ 
and ‘dues’ and think that the passage refers to the earthly rulers to whom 
these are due, you forget that there are also spiritual dues that you owe to 
God. They are the fruits of the spirit. Just as a tree’s ‘annual payment’ 
consists of the fruit it bears, so you, too, are called upon to render payment 
to God in the fruit that the spirits of God assigned to you are constantly 
endeavoring to bring to maturity. 

“As you see, the Catholic ideals of perfection – voluntary poverty in 
religious orders, chastity in the form of celibacy, and blind obedience to 
ecclesiastical superiors – are in reality great fallacies, unknown to the early 
Christians. 

“In connection with the Catholic Church’s doctrine of penance and the 
remission of sins, I must mention one very strange doctrine held by that 
church, namely the doctrine of indulgences. This is an appendage of the 
doctrine of the remission of sins, for if a church can forgive sins, why should 
it not also have the power to remit the punishment for them? By virtue of 
this doctrine, the church lays claim to the right to grant pardon. But just as 
only God can forgive sins, so only God can remit the punishment of sin. 
Especially strange is the reason advanced by the Catholic Church in support 
of this right to grant pardon. It speaks of a ‘church treasure’, a fund of 
surplus merits earned by Christ and the holy spirits. It then draws on these 
merits in the form of indulgences to the extent necessary to compensate for 
contrite sinners’ lack of merits, so that the punishments for their sins may be 
remitted wholly or in part, according to whether the indulgence is complete 
or partial. 

“This doctrine of indulgence is absurd on various grounds. 

“In the first place, no creature of God’s, neither spirit nor mortal, can 
render God more than is due Him. In the eyes of God, of whom it has been 
said that not even the heavens are pure in his sight, even the most perfect 
spirit is but a servant who is doing no more than its duty, even when it does 
the best that it can. God recognizes no surplus of merit. Even Christ did not 
perform more than his duty in what he achieved, for had he done less than he 
did, he would not have accomplished his exalted mission. He would have 
succumbed to hell and fallen from God. No one can do more than fulfill the 
will of God, and when he does so, he is doing no more than his duty. He 
cannot give an iota to others who may fail to do their duty. Everyone must 

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work out their own Salvation. That is the second reason why the merits of 
one person may not be applied on behalf of another. What is inadmissible 
according to your human laws of justice is equally inadmissible in God’s 
justice. Just as your judges would never reduce the punishment of a 
lawbreaker because other citizens faithfully observe the law, so no remission 
of punishment is made to a sinner because others have obeyed God’s laws. 
Where would that leave God’s justice? 

“Furthermore, just what do you imagine this church treasure of the 
surplus merits of others to be? Do you by chance think that spiritual life in 
God can be stored in a vault like the worldly treasures of your churches, to 
be drawn upon as needed for others? How irrational you mortals can often 
be! How utterly foolish is the procedure observed by the Catholic Church in 
the granting of indulgences! Can you, as reasoning beings, really believe 
that the remission of punishment for sins is contingent upon the observance 
of ridiculous outward behavior? Do you think that your punishment will be 
remitted if you recite your prayers upon a blessed rosary, but not when you 
pray to God without the rosary in hand? Do you think that you will receive 
complete remission of all your sins by virtue of reciting a certain prayer 
upon a certain day in a certain church, but not if you recite the same or even 
a better prayer in the privacy of your own room? That all punishment for 
your sins will be remitted at the hour of your death, merely because you are 
holding a blessed crucifix in your hand or wearing a scapular, associated by 
your church with so-called plenary indulgence? Do you honestly believe 
that the crucifix or the consecrated scapular can save you, if without them 
you would have incurred God’s chastisement? Can you really believe that 
certain prayers, pilgrimages to shrines, and similar rites can bring about a 
remission of punishment determined and regulated by your church? Is it not 
rather blasphemy against the great and holy God to regard His 
manifestations of love and mercy as being contingent upon such absurdities? 
No human being, not even a pope or a bishop, can grant remission of 
punishment for sins. God alone repays each individual according to his 
works. 

“God forgives and pardons according to the sinner’s inner repentance 
and works of love. Whoever contritely turns to God will be pardoned by 
Him for his sins, and if, in addition, he strives to perform labors of love by 
forgiving the faults of his fellowmen and by helping them to the extent of his 
ability, the punishments that he may have incurred will be remitted 
correspondingly. That is why Christ says of Mary Magdalene: ‘Much will 
be forgiven her, for she loved much; but to whom little is forgiven, that 
person loved little.’ Naturally, the reference here is not to sexual love, but to 

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love of God and of one’s neighbor. Whoever gives evidence of abundant 
love for his fellowmen will through being pardoned obtain remission of 
much of the punishment he has incurred by his sins. In one side of the scale 
are placed the penalties incurred through sin, in the other the sinner’s deeds 
of love, and to the extent that the penalties outweigh the deeds of love, to 
that extent the sinner will be punished. Thus those to whom little is forgiven 
have little to show in the way of good deeds. 

“Mary Magdalene had sinned greatly, but she had always shown 
herself to be ready to help the suffering and those who were persecuted 
unjustly. On that account much was forgiven her after she had abandoned 
her life of sin. 

“It is true that Christ speaks of one sin that will not be forgiven either 
in this world or in that which is to come. The word ‘forgive’ is used here, as 
in so many other passages in the Bible, in the sense of ‘pardon’. For the sin 
Christ had in mind there is no pardon; its punishment must be paid in full, 
‘paid to the last farthing’. This is the sin he described in the following 
words: ‘Every sin and blasphemy shall be forgiven unto man; but blasphemy 
against the spirit [world] shall not be forgiven. Even if someone speaks a 
word against the Son of Man, it shall be forgiven him; but if someone speaks 
against the holy spirit [world]6, that shall not be forgiven, neither in this 
world, nor in that which is to come.’ (Matthew 12: 31-32) Whoever has 
come to know the workings of the spirit of God, whose soul has had the light 
of the truth shine through it, imparted by God’s spirits acting under His 
power, and who, out of worldly considerations, nevertheless rejects the truth 
commits a sin against the spirit [world] and shall incur a punishment for 
which there is no pardon. The reason for allowing no mercy in this case lies 
in the nature of this sin, for if the most convincing evidence of the truth that 
God’s spirits can bring fails to induce a person to accept it, even though in 
his innermost being he recognizes and feels the truth as the truth, what other 
means are there to lead him to accept the truth? One thing only remains: he 
must be worn down inwardly through complete atonement for this sin; he 
must suffer hunger and misery, like the prodigal son. Only then will he be 
ready for God to offer him the truth again. 

“The Jewish priesthood, the Pharisees and the scribes committed this 
sin against the spirit [world]. They had listened to the gospel preached by 
Christ and had daily seen with their own eyes its confirmation through the 
power of God’s spirits, through which he healed the sick and raised the dead, 
and performed other miracles. More convincing proofs of the truth could 

6 Corrections made on the basis of Johannes Greber's subsequent translation of the New Testament (1937). 

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not have been offered, but in spite of them, his opponents would not accept 
the truth. On the contrary, they blasphemed against God’s spirits who were 
working in Christ by declaring them to be ‘devils’. 

“In the same way you would sin against the spirit if, in the face of the 
overwhelming evidence you have received from the good spirit world, you 
were to reject the truths that have been given to you out of fear of your 
fellowmen or for any other reason. 

“In the case of all other sins God shows far greater mercy than people 
deserve, provided only that they show their good intentions and strive to turn 
to the good. All mankind and sinful spirits have need of His mercy, for no 
one is without sin and steps spotless from this life into the Beyond. There 
are therefore also no human ‘saints’ in the sense taught by the Catholic 
Church. 

“By ‘saint’ the Catholic Church understands something far different 
from the meaning attached to the term by the early Christians. The Apostles 
make frequent use of the word ‘saints’ in their epistles, applying it to all who 
accept Christ’s gospel as God’s truth and endeavor to live accordingly. 
Hence they address the members of the Christian congregations as ‘saints’.. 
In so doing they are not implying that the early Christians were free from 
sin. On the contrary, they censure them in almost every epistle for their 
daily sins and their human infirmities. They knew that no human is without 
sin. ‘If we claim that we have no sin, we deceive ourselves, and the truth is 
not in us,’ writes the Apostle John. 

“Your [Catholic] church takes a different view of this point, 
maintaining that those whom it reveres as ‘saints’ were either entirely free 
from sin throughout their lives, like the mother of Jesus, or that they 
committed no further sins after the day of their conversion. It teaches that 
these ‘saints’ go directly into the presence of God after their earthly death, 
and that God has confirmed their standing as saints by means of miracles. It 
furthermore presumes the power to pronounce infallibly whether or not a 
person is to be revered as a ‘saint’. 

“Saintliness lies in a person’s will and disposition. Since no man, not 
even a pope, can infallibly read and judge another’s disposition, no further 
proof is needed that canonization by humans can never lay claim to the truth. 
God alone is the judge of sainthood; there is no other. Only God knows the 
human heart; it is not in man’s power to say whether a fellowman has 
merited God’s love or incurred His hatred. It is monstrous human 
presumption to claim that one can infallibly say whether this or that person 

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is with God, for along with true saintliness there is also a false saintliness 
[sanctimoniousness], and often the two cannot be told apart. 

“As for the alleged miracles God is said to have performed through 
the saints, many of these can be relegated to the realm of fable. Other 
happenings in the lives of these saints that may appear miraculous to you are 
simply the result of the fact that they had various mediumistic gifts and 
through them stood in communication with the spirit world, but whether it 
was the good or the evil spirits that manifested themselves is something you 
have no means of knowing at this late date. The Egyptian sorcerers of the 
time of Moses, and the magician Simon of Samaria, whom his 
contemporaries called ‘the great power of God’, performed more so-called 
miracles than any saint of the Catholic Church. Nevertheless, they worked 
them under the spell of Evil disguised as Good. 

“God is not interested in revealing to you by means of miracles 
whether or not a person is a saint, for he desires no veneration of saints or of 
their relics, no pilgrimages to the tombs of saints or to any other shrines. All 
these things are nothing but glorified idolatry. Why did Satan want the body 
of Moses? Because he wanted to deliver it to the people of Israel as an 
object of veneration of the same sort that you pay to the remains of your 
‘saints’.. Why did Michael contend with Satan for the body of Moses? For 
the same reason that you should not revere saints and their relics and hold 
pilgrimages today, namely, because the people of Israel would have diverted 
a large part of their worship from God to the body of Moses, and would have 
made this the object of a cult similar to that which you render today to the 
remains of your saints. You may say that you are worshipping God through 
the saints, but that is a mere pretext. In reality, Catholics put a great part of 
the faith they should be placing in God in the saints and in their images, 
statues and relics. If God had wanted that, He could just as well have 
allowed the Israelites to have the body of Moses. 

“The early days of the Christian era had no veneration of saints and no 
veneration of Mary, to which, as you know yourself, more attention is given 
by your Church than to the veneration of God. The ‘Hail Mary’ is recited 
far more often than the ‘Lord’s Prayer’. Think of your rosary, which is 
recited in place of prayer on every possible occasion. 

“Christ and his Apostles and the early Christians worshipped God 
only; they recognized no worship of spirits of the kingdom of God. Even in 
their time there were mortals who died as great ‘saints’ according to all 
human standards. Among them were John the Baptist, whom Christ called 
the greatest of all ever to be born of woman; Stephen, who died a martyr’s 

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death; and the Apostle James, to mention only a few of those whose death 
took place in Biblical times. However, it never occurred to the Apostles 
even to mention these men as saints, much less to make them the objects of 
divine worship, as is the case today. Mary is also never mentioned by the 
Apostles. The whole practice of veneration of saints is a human invention of 
a much later date. The Apostle Paul censures those who take pleasure in 
worshipping ‘angels’, meaning by ‘angels’ all spirits residing with God, or 
what you designate as ‘saints’. 

“No holy spirit created by God possesses anything whatsoever in its 
own right. Therefore the spirit cannot of its own accord give anything to 
mankind. Everything comes from God. Hence, let all glory be to God 
alone! This also is the reason why God’s good spirits, when they manifest 
themselves to you, invariably decline your thanks. Whenever you tried to 
thank them, you received the reply: ‘Thank God!’ 

“e. In the Catholic Church you have a sacrament that you call ‘last 
rites’ [known today as ‘Anointing of the Sick’, eds.]. The early Christians 
also had the practice of anointing the sick with oil, but its significance was 
quite different from that which you now attach to the ‘last rites’.. You 
anoint the sick only in cases of life-threatening illness and do so primarily to 
secure forgiveness of the patient’s sins – and, only incidentally, an 
alleviation of his sickness. Among the early Christians, however, the 
anointing of the sick was for physical healing. Its effectiveness was 
dependent upon the patient’s eradication of sin from his heart. 

“In the Epistle of the Apostle James you read: ‘If one of you is sick, 
let him send for the elders of the congregation; let them pray over him, after 
anointing him with oil in the name of the Lord. Their prayers, offered in 
faith, will bring aid to the sick person, and the Lord will help him up. If he 
has committed sins, they will be forgiven. Confess to one another the 
wrongs that you have done and pray for one another, that you may be 
healed. A righteous person’s fervent prayer has great power.’ (James 5: 1416) 


“The ‘elders’, as they were called, of the early Christian congregations 
were men who stood high in God’s favor and were endowed with the power 
of healing, as their visits to the sick were among their most important duties. 
By anointing the patients with oil, they transmitted their healing power to 
them in prayer. Through prayer, one comes into closer communion with 
God, Who is the source of all healing, and the more sincere the communion, 
the greater is the power derived from this source by the supplicant. 

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“>From the healings performed by Christ you know that certain 
sicknesses are punishment for sins, particularly for sins against the love of 
one’s fellowman. Thus, Christ repeatedly warned those whom he had 
healed: ‘Sin no more, lest a worse thing befall you.’ It was necessary first of 
all to remove the sin that was the cause of the disease. This was done by the 
patient’s confessing the faults he had committed to those against whom he 
had committed them. He would, therefore, where possible, ask any person 
whom he had wronged to come to his sickbed, where a reconciliation would 
take place. It is for this reason that the Apostle James admonishes: ‘Confess 
therefore your sins to one another, that you may be healed.’ They were not 
directed to confess their sins to anyone indiscriminately, or to a priest, but to 
those against whom they had sinned. After the reconciliation with the 
injured party had taken place, God forgave the sin and the patient’s sickness 
left him by virtue of the elder’s healing power, transmitted to the patient, as 
has been said, through anointment and prayer. 

“The words of the Apostle describe the noblest form of healing 
offered to man. It was a healing of the patient’s body and soul. 

“What has become of this anointment and healing of the sick today? 
According to your doctrine, the oil used must be consecrated by a bishop 
and may be applied only by a priest ordained by a bishop, who must recite a 
prescribed prayer while administering the last rites. This, you believe, will 
bring about forgiveness of the sick person’s sins. You go so far as to 
administer the last rites to a person who has lost consciousness, in the belief 
that even though he is in that condition, the rites will effect forgiveness. 
Common sense should tell you that the anointing of an unconscious person 
cannot affect the state of his soul. Among the early Christians also it was 
not the anointing that brought about the forgiveness of sin; rather, the 
preceding forgiveness removed the obstacle and thus paved the way to 
healing, allowing the oil to exert its healing properties upon the patient. 
Inasmuch as in the rites practiced today all of the prerequisites that existed in 
the early Christian congregations are generally lacking, the so-called ‘last 
rites’ are a purely external ceremony, of no inward effect whatever. 

“f. Early Christendom also had no ordination of priests. The word 
‘priest’ is derived from the Greek word ‘presbyter’ used by the early church, 
which means ‘elder’. However, it does not refer to age in years, but to 
maturity in the cause of God. To them were applicable the words from the 
Wisdom of Solomon: ‘For honor is not measured in length of time, nor by 
number of years. But insight is the true gray hair of man, and a spotless life 
is true old age.’ (Wisdom 4: 8-9) Hence, the presbyters of the early 

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Christian church were not selected for their office by mortals, since these are 
unable to judge the worthiness of their fellowmen. They were appointed at 
the Christians’ gatherings for Divine worship though communication from 
God’s spirits, who designated them as those chosen by God for His 
purposes. They were then solemnly acknowledged, amid the laying on of 
hands, by the members of their Christian congregations as invested with 
their office by virtue of God’s wish. 

“Whereof did their duties consist? Did they possess greater spiritual 
authority than other Christians? Did they possess spiritual authority that 
they exercised over their fellow Christians, making the latter dependent upon 
them in their relations toward God and for the attainment of Salvation? By 
no means! There was no priesthood then such as you have today. In those 
times there were no priests endowed with special spiritual powers that they 
alone could exercise. There were no priests to administer so-called 
sacraments, to forgive sins, or to dispense other forms of spiritual grace. 
There were no bishops by whom others were ordained as priests and 
invested with spiritual authority. The office of an ‘elder’ or ‘presbyter’ 
involved duties of quite another nature. 

“Wherever people join together and assemble for a given purpose 
there must be a leader to maintain order and to see to it that all formalities 
are carried out as required to achieve the end in view. This was true also 
among the early Christians. They met for the purpose of worshipping God, 
of holding the Communion service, and of mutual upliftment and 
strengthening in the faith. Someone was needed to make the arrangements, 
to prepare the quarters, to fix the hours, to lead the whole assembly, and to 
see to it that all things were done in the best of order and harmony, for God 
is a God of order throughout all Creation. Just as He has appointed guides 
and leaders in the spirit world to supervise the execution of His ordinances, 
so it is His will that there should be leaders on earth in congregations 
seeking their Salvation, who arrange everything in such a manner that the 
faithful may derive the greatest possible spiritual benefit. 

“This was the duty of the presbyters. First they attended to the 
practical details, determining at which house the meetings for Divine service 
were to be held, seeing to it that the premises were suitably arranged and 
provided with whatever might be needed, fixing the time of the meetings 
and, in general, looking after all requirements. 

“However, they had even more important duties to perform with 
regard to the spiritual life of the congregation. During the Divine services 
many important directions concerning the spiritual progress of the faithful 

390 




 

were given by the attendant spirits, and it was the presbyter’s task to see to it 
that these directions and assignments were carried out promptly and 
conscientiously. 

“Inasmuch as true religion is one of service to one’s neighbor, the 
early Christians placed great value in the assistance given to the truly needy 
of the congregation, and it was the presbyter who was in constant touch with 
the families of his congregation and who consulted with them about all their 
troubles of body and soul. He was everyone’s best friend. Everyone had 
unlimited confidence in him because he had been designated by God’s spirit 
messengers as the one who was to share their sorrows and joys and to whom 
they could confide everything. In consequence of his selection by the spirit 
world he also possessed the Divine gift of always giving them the best of 
advice and assistance. He found out who needed help, visited the sick and 
the lonely, the widows and orphans, and saw to it that they received the help 
they needed from the other Christian families. 

“It was the custom of the early Christians to bring to the meetings 
numerous gifts of the most varied nature and to entrust them to the elder in 
order that he might distribute them among the needy. 

“Since the elder also possessed the power of healing and was of great 
help to the sick, it naturally followed that he won the love and affection of 
his fellow Christians also on purely human grounds by virtue of his 
activities. Moreover, because of their great confidence in him, the members 
of the congregation confided their spiritual troubles to him, frequently also 
confessing their sins to him and asking for advice. He on his part would 
uplift, console, and encourage them, pray with them, and be in every way a 
spiritual guide and a true shepherd to all. 

“The early Christian congregations were composed of groups of 
neighbors and formed by a given number of families living within a certain 
radius. They could not be very large, since otherwise the limited space of a 
private house would not have accommodated them for their meetings. For 
this reason the number of congregations in a large town or a populous 
district was often quite considerable, each congregation having its own 
presbyter. Now it often happened that one congregation was composed 
primarily of well-to-do families, while another might consist almost entirely 
of the needy. Since the well-to-do families were eager to do as much good 
as possible with their wealth and did not always have the opportunity for this 
in their own congregation, it soon became necessary to establish ties among 
the separate congregations by selecting someone to keep in touch with all 
the presbyters of the district. It was that person’s task to find out from the 




 

presbyters the number of those in need of assistance and what help was 
available. In this way a system of giving and helping was inaugurated, for 
the presbyters kept an accurate record both of the numbers of the poor and of 
the means available for aid in their respective congregations. 

“The person who took charge of the exchange and distribution of 
supplies and relief for the congregations of an entire district was called 
‘episcopos’, the word from which your modern word ‘bishop’ is derived. It 
means ‘supervisor’. He had no dealings with the members of the individual 
congregations. His duty was to meet with the presbyters of his district, to 
discuss and organize cooperative efforts in providing Christian aid, and to 
forward supplies to the various presbyters for final distribution. It was only 
natural that the presbyters and the ‘episcopos’, or bishop, should also discuss 
other important questions relating to their caring for the souls of their 
parishioners during such conferences. 

“Like the presbyters, the bishop was not elected by mortals, but was 
appointed by pronouncement from the spirits of God. His influence on life 
in the Christian congregations was naturally very great, but it was an 
influence that rested upon the worth of his character and his exemplary 
conduct. For this reason his opinion was sought on all matters of 
importance. In all questions affecting the whole of the Christian community, 
the spirit world referred the presbyters to the bishop of their district, who 
was instructed by God’s spirit as to what he should do. 

“However, you mortals are prone to abuse any influence you may 
acquire over your fellowmen, and the Christian congregations were later no 
exception to this rule. In the course of time, God’s spirits were banished 
from the Christian church, and presbyters and bishops were no longer 
appointed by the spirit world, but by persons of influence. Lust for power 
and other human vices made their appearance, for where God’s spirits are 
absent, other spirits, concerned not with man’s Salvation but with his 
perdition, are at work. Goodness governs through freedom, evil through 
compulsion. The original church, in which God’s spirits wielded the 
scepter, was a church of freedom for God’s children. The later church, 
which banished God’s spirits, became, under the influence of the Powers of 
Evil, a church of spiritual slavery in which the leaders assumed an authority 
that clashed with the will of God and by virtue of this authority blocked the 
direct path to God for the faithful. This situation has remained in the 
Catholic Church until today. The Catholics are bound to the robes of the 
priesthood, for without calling upon that priesthood there can be, according 
to the doctrine of that church, no forgiveness of sins, no presence of the 
Spirit of God, no Lord’s Supper, no anointing of the sick, and no legitimate 





 

marriage. Marriage has also been classified as a sacrament by your Church, 
but I need not speak further on the subject of marriage after what I have 
already told you. 

“If Christ were to come back to earth today, he would again be forced 
to exclaim: ‘I pity the people!’ If the Christian churches of today are to 
become once more the bearers of the true teachings of Christ, they must 
return to the Divine service observed by the early Christian church. There 
is, of course, no hope that a return to the Christianity of Christ will be 
initiated by the leaders of today’s Christian churches. It must be started by 
the people. The people, who have been burdened with so many manmade 
rules in the name of religion, must learn anew to seek God and to do His will 
in the same manner as the early Christians, under the guidance of God’s 
spirits – for the sentence that the original Christian church took as a guiding 
principle holds true to the present day: 



Conclusion 

We tend to reject anything that conflicts with our traditions. This is a part of 
human nature. Habit is the strongest of all forces in the life of the individual 
as in that of a people. That is why we cling so closely to the customs and 
habits handed down to us by our parents and observed from childhood on. 

This is particularly true of anything related to the religion of our 
parents. What a child's father and mother hold up to it as sacred and Divine, 
what they practiced as a religious duty and imprinted as such on the child’s 
heart, is difficult to eradicate completely. Even though most of us do not 
actually conduct ourselves in accordance with our early teachings, we 
continue to regard them as something to be held in reverence, as something 
before which we stand in awe and which we are not ready, outwardly at 
least, to discard completely. We still feel that our own funeral should be 
conducted in the traditional way of our fathers, even if we have led lives not 
consistent with their faith, holding that we owe that much at least to family 
and religious tradition. We are all so strongly colored by the religious 
opinions and feelings of our parental home and of our fellow believers, that 
something of the dye remains, no matter how often we may have bathed in 
the waters of an irreligious daily life. 

This force of habit is the greatest enemy of truth in all fields and 
particularly in that of religion, not only discouraging people from seeking 
the truth by their own efforts, but driving them instinctively to reject without 
further investigation anything that may conflict with their previous ideas. 
For this there is only one remedy: it is a personal experiencing of the truth. 

My own experience with respect to the truths related in this book was 
not very different. My religion had taught me that there is a God and a spirit 
world, and of this much I was convinced, but the fact that communication 
perceptible to the human senses could be established with that spirit world 
conflicted with the doctrine of my church, and I therefore regarded any such 
idea as folly. Consequently, when I was called upon one day to investigate 
what were allegedly spirit messages, I was inwardly convinced that I would 
easily be able to expose the whole matter as a fraud. Of course I realized 
that any such investigation could be conclusive only if conducted on the 
same scientific principles as those that must be applied in all fields if the 
truth is to be discovered. These are the laws of cause and effect, which are 
generally valid and admit of no exception. An effect without a 
corresponding cause is unthinkable in any field. Thus, wherever thoughts 
are uttered clearly and distinctly, there must be a bearer of these thoughts, a 





 

thinking "I". If a human being utters thoughts that are and always have been 
unfamiliar to him, if he speaks and writes in foreign languages whose very 
sound he has never before heard, then it cannot be that person's own "I" that 
is the cause of the effect produced. This is all the more true if the speaking 
or writing are done during a state of utter unconsciousness, it being contrary 
to all reason to believe that a person in that condition can speak rationally 
for hours on the most difficult subjects and answer and discuss all questions 
and side issues in an intelligent manner. Still less would an unconscious 
person be able to speak and to write in a language he had never heard or 
studied. In a case of this kind we cannot accept the "I" of the person in 
question as the bearer of such messages and are driven to assume the 
presence of some other thinking entity that employs the unconscious 
person's body as an instrument for speech and writing. This conclusion is 
inescapable, even if we apply the principles of the exact sciences. 

If, furthermore, these thinking entities, invisible to our eyes, assure us 
again and again that they are discarnate spirits, and if they explain to us the 
laws enabling them to communicate with mankind, we have the means of 
testing the truth of their statements. We need only to fulfill the conditions 
that are, according to the spirit world, required for them to communicate 
with us. If it then develops that, subject to the observance of the said 
conditions, communication with the spirits actually does occur, and, what is 
more, everywhere and in every case – then spirit communication is as 
undeniable as the fact that by the observance of the laws of radio 
transmission we can receive radio messages from points at a far distance 
from us. The validity of the laws is the same in both instances. The laws 
governing transmission by radio were not created today; they are as old as 
the universe, but they have been discovered only recently. So, too, the laws 
governing communication between the spirit world and mankind have 
always existed. They are not even a recent discovery, but people of every 
country and of every age have known these laws and used them for 
communicating with the Beyond. 

My own experiences in this field, and the experiences of a thousand 
others, among whom were numerous scientific investigators, are not 
illusions, hallucinations or similar deceptions of the senses. They are purely 
objective events. I was in full possession of my senses while observing and 
testing the things I witnessed. I have no mediumistic gifts, being neither 
clairvoyant, clairaudient, nor a sensitive in any way. I know nothing of 
trance states in myself. Blessed with good health and steady nerves, I 
observed these things at the age of 50, after 25 years of service as a Catholic 
priest had familiarized me with the highs and lows of human life. I had seen 



 

innumerable cases of hysteria, extreme nervousness, insanity, epilepsy, and 
similar mental conditions in the daily discharge of my clerical duties, but 
what I saw in connection with spirit communication as related in this book 
was something utterly different. It did not bear even the remotest 
resemblance to abnormal occurrences in the domain of the psyche. 

The reflection that I had everything at stake was in itself enough to 
compel me to conduct my observations with the utmost seriousness and 
conscientiousness. As a clergyman, I held a position that relieved me of all 
worldly care for the rest of my life, and obviously no one surrenders such a 
position to face the world without a means of support except for reasons of 
the weightiest kind. But surrender it I must, if the things that I had learned 
through what I took to be communication with the spirit world should prove 
to be true, for these were in conflict with the doctrines that I, as a Catholic 
priest, was called upon to preach to my fellow Catholics, and to apply in 
ministering to their souls. If the messages brought to me by the spirit world 
were based upon the truth, I would have to relinquish my position as a 
Catholic clergyman. 

There is one more thing I wish to say to the reader of this book, in 
answer to the question of whether it is imperative that everyone should strive 
to enter into communication with God's spirit world in the manner described 
in this book. The answer is “No.” – For whoever believes in God and trusts 
in Him, whoever obeys God's will according to the best of his knowledge, 
will reach God. This end can be achieved without a perceptible 
communication with God’s spirit world. However, anyone who harbors 
doubt as to God's existence, who wishes to obtain clarity about whether or 
not the doctrines of his religion are true or false, who seeks enlightenment 
about the great questions involving the Here and the Hereafter can learn the 
truth only in one way: communication with the good spirit world. 

To arrive at a firm conviction regarding his relationship to God and 
the Hereafter is the duty of every human being, according to the words of the 
Apostle Paul: “You may come to your own conclusions in your own way. 
When you have your own convictions, hold onto them before God. […] for 
anything that is done without a firm conviction of its lawfulness is a sin.” 

For the sincere truth seeker, truth is the treasure of which Christ says 
in a parable: “The kingdom of heaven is like a treasure buried in a field, 
which someone found [and buried again,] and, rejoicing in his find, went 
home and sold everything that he had, and bought that field.”