54. The Immaculate Conception And The Birth Of The Son Of God

The Immaculate Conception is not only meant in a physical sense, but, above all, like much in the Bible, in a purely spiritual sense. Only those who recognizes the spiritual world as actually existing and dynamically active, can find the key to understanding the Bible, which alone makes the Word come alive. For all others it will always remain a book with seven seals.

Immaculate conception, in a physical sense, is any conception that which takes place out of pure love, with intimate reverence for the Creator, whereby sensual urges do not form the basis, but remain only contributing forces.

This process is, in reality, so rare that it was justified for it to be singled out in a special way. The suppression of sensual drives was guaranteed by the Annunciation, which is also mentioned specifically for this reason, otherwise a link would be missing in the chain of natural events and close cooperation with the spiritual world. The Virgin Mary, already equipped with all the gifts necessary to fulfil her high task, came, at a predetermined time through spiritual guidance, together with individuals who had penetrated deeply the revelations and prophecies concerning the coming Messiah. That was the first preparation on earth that set Mary on the path to her actual goal and familiarized her with everything in which she herself would one day play such a great role, without her knowing it at that time.

The bandage is always loosened only carefully and gradually for those who are chosen, so as not to anticipate the necessary development; for, all intermediate stages must be seriously lived through in order to make fulfilment possible in the end. Too early an awareness of the actual task would leave gaps in the development that would make later fulfilment more difficult. Constantly keeping the final goal in view carries the danger of rushing forward too quickly and overlooking much or learning only superficially what must be seriously experienced in order to fulfill one’s true calling. However, a person can only seriously experience what they consider to be their real task in life. This was also the case with Mary.

On that day, when her inner and outer readiness was complete, in a moment of experiencing complete rest and spiritual equilibrium, she became clairvoyant and clairaudient, meaning, her inner being opened up to the world of different substances and she experienced the Annunciation described in the Bible. The bandage thereby fell away, and she consciously entered into her mission.

The Annunciation was such a powerful and shattering spiritual experience for Mary that from that moment on it completely filled her entire soul life. From then on, her focus was solely on one thing: expecting the High Divine Grace. This state of her soul was what Light intended through the Annunciation, to push back base instincts from the outset and to create the foundation for a pure earthly vessel (the child’s body) to allow for the immaculate spiritual conception. Through this exceptionally strong spiritual attitude of hers, Mary’s physical conception, corresponding with the Laws of Nature, became an ‘immaculate’ one.

It is not difficult to understand that Mary already brought all the gifts for her task with her, and thus was destined before her birth to become the earthly mother of the coming bringer of Truth, Jesus, if one has some knowledge of the spiritual world and its far‑reaching activity, which prepares all great events, easily spanning across millennia.

With this child’s body, the purest vessel under such circumstances, the earthly conditions were in place for an ‘immaculate spiritual conception,’ that is, for the incarnation that takes place midway through pregnancy.

This does not involve one of the many souls or spirit sparks awaiting incarnation and wishing or needing to go through an earthly life for development, those whose ethereal body (or garment) are more or less clouded, that is, stained, thereby obscuring the direct connection with the Light or at times cutting it off completely. Instead, out of love for humanity wandering in darkness, a whole part of Pure Divinity was given, strong enough to never allow an immediate connection with the Primordial Light to be interrupted. This resulted in an intimate connection between the Godhead and humanity through this One Part, resembling a luminous pillar of endless purity and force, repelling everything inferior. This also created the possibility of transmitting unclouded Truth, drawn from the Light, as well as the Force for actions that appeared as miracles.

The account of the temptations in the wilderness shows how the efforts by dark currents to corrupt the purity of feeling ultimately fell away without causing any harm.

Following Mary’s immaculate physical conception, the incarnation, which took place halfway through her pregnancy, could therefore come directly from the Light with a force that did not allow any clouding in the intermediate stages between the Light and her womb, thereby also bringing about an ‘immaculate spiritual conception’.

It is therefore entirely correct to speak of an immaculate conception that took place physically and spiritually at the conception of Jesus, without any Law of Creation having to be circumvented, changed or reformed for this particular case.

One must not think that there is a contradiction here, since it was promised that the Saviour would be born of a virgin.

The contradiction arises solely from the misinterpretation of the term ‘virgin’ in the prophecy. When it refers to a virgin, it does not refer to a narrow concept, let alone a physical state, but can only refer to a broad concept of humanity.

A narrow viewpoint would have to establish the fact that pregnancy and birth in themselves, even without considering conception, exclude virginity in the usual sense. But the prophesy did not mean such things. It meant that Christ would definitely be born as the first child of a virgin, that is, of a woman who has never been a mother. In this case, all the organs involved in the development of the human body are virginal, that is, they have never been used in this way before; no child has ever been born from this body. For every firstborn child, the organs in the womb must still be virginal. Only this could be considered in a prophecy of such wide scope because every prophesy is fulfilled through the unconditional logical consistency of the working Laws of Creation and is also given in this reliable foresight.

In the promise, then, ‘the first child’ is meant, and therefore the distinction is made between virgin and mother. No other distinction can be considered, since the concepts of virgin and woman arose only through the purely civil or social institutions of marriage, which in no way is meant in such a prophesy.

Given the perfection of Creation as the Work of God, the act of procreation is absolutely necessary because the Creator’s omniscience has arranged everything in Creation from the very beginning so that nothing is superfluous or unnecessary. Anyone who harbours such a thought is saying, in effect, that the Creator’s Work is imperfect. The same applies to those who claim that the birth of Christ occurred without the normal procreation prescribed by the Creator of all humans. Normal procreation by a human being of flesh and blood must have taken place! Even in this case.

Anyone who is rightly aware of this thereby praises the Creator and Lord more than those who allow for other possibilities. The former demonstrates such unshakeable trust in the perfection of their God that, according to their belief, no exceptions or alterations are possible in the Laws He has laid down. And that is the greater faith! Furthermore, all other occurrences also undeniably support this. Christ became an earthly human being. With this decision He also had to submit Himself to the Laws of coarse material reproduction willed by His Father, since God’s Perfection requires this.

If it is said in reply that “with God nothing is impossible,” such a veiled explanation is not satisfactory because this saying again has quite a different meaning from what many people imagine, in their complacency. It only needs to be stated that imperfection, illogicality, injustice, arbitrariness and many other things are impossible with God, to refute the wording of this statement. One could further argue that if, in this sense, nothing is impossible with God, He could just as well have made everyone on earth a believer with a single Act of Will! He would then not have needed to expose His Son to earthly hardship and death on the cross through His incarnation. This enormous sacrifice would have been spared. But the fact that it happened this way testifies to the inflexibility of the Divine Laws that have been in force in Creation from the beginning and into which a forcible intervention for any change is not possible because of their perfection.

In response, blindly contentious people might stubbornly counter that it was God’s Will for things to happen as they did. That is quite correct, but it is by no means a proof to the contrary; rather, it is in fact an admission of the preceding reasoning, provided one disregards the more naive view and follows the deeper explanation that all statements of a spiritual nature absolutely require.

It was God’s Will! However, this has nothing to do with arbitrariness. On the contrary, it signifies nothing other than the confirmation of the Laws established by God in Creation, which embody His Will, and associated unconditional submission to them, which does not permit any exceptions or circumventions. It is precisely in the necessity of fulfilment that God’s Will is revealed and exercised.

Therefore, in order to carry out His mission, Christ also had to unavoidably submit to all Laws of Nature, that is, to the Will of His Father. That Christ did all this is proven by His entire life: the normal birth, the growth, the hunger and fatigue that He also experienced, the sufferings, and finally the death on the cross. He was subject to everything to which an earthly human body is subject. Why then should His conception alone have been of a different kind, for which there was no necessity? It is precisely because of its naturalness that the Saviour’s task was made even greater, not smaller! Likewise, Mary was no less blessed in her high calling.