AUTHORS AND SOURCES
Many different renowned authors and spiritual people fundamentally AGREE that MOLDAVITE is the Strongest Stone on our Planet that gives Psychic abilities, increases Intuition, strengthens Dreams, drives you towards your Soul mate. In general, it is the Strongest Energetic Stone on Earth for Spiritual Transformation. MOLDAVITE as Stone of LOVE fundamentally changes Life which once again gains Sense and Objective and most importantly it connects you with the FATHER OF ALL INFINITY.
Margaret Ann Lembo
Slovenian mystic Jakob Lorber (1800–1864) faithfully recorded the missing books of the Bible over a twenty-four-year period. Receiving all his inspirational information through the Inner Word, not through channeling, Lorber’s works include topics such as natural healing, geography, history, biology, and natural science, as well as the creation of the cosmos. He also recorded more spiritual information, such as the journey of a soul in the afterlife, our solar system, life on other planets. For those who are interested in true Christian Mysticism, all of Lorber’s writings provide a sound foundation upon which to build a spiritual ideology.
Needless to say, there are many who claim to have the missing books of the Bible. But when the works of Jakob Lorber are read, there is an unmistakable similarity between the biblical writings and the texts recorded by Lorber.
It is physically impossible for one man to have gained such an immeasurable wealth of knowledge in one lifetime in order to record the more than 15,000 pages of text. Even if he had access to the most sacred historical writings, which he did not, a mere mortal could not have undertaken such a monumental task with the accuracy that Lorber’s works contain.
One might ponder: If this information did not come from Jakob Lorber himself, from where did it come? The answer is simple: It came from the Greatest Physician in the Universe, from the Great Cosmic Master, from the Infinite Love, from God Himself.
And the reason why these writings are available now is crystal clear to any person who is searching to better his life, to learn about his life, to understand his life, and to reach for the ultimate goal — spiritual perfection.
Jakob Lorber was born in Kanischa, a small village originally called Kaniža pri Jarenini in Slovenia to a peasant family, Michael Lorber and his wife Maria. He was trained as a village teacher. A brief biography by his friend Karl Gottfried Ritter von Leitner indicates that Lorber was an uncomplicated person.
He was observed while writing by well-educated men in the city of Graz, such as Dr. Carl-Friedrich Zimpel, the mayor of Graz, Anton Hüttenbrenner, his brother the composer Anselm Hüttenbrenner, the poet and Secretary to the Estates Karl Gottfried von Leitner, Dr. Anton Kammerhuber, Leopold Cantily, pharmacist of Graz, and others. These men observed him writing and verified his simple life. Lorber was open and friendly regarding his transcriptions yet found himself involved in small intrigues designed to prove that he was a fake. For instance, the wife of one of his friends was certain that Lorber had studied the material he was pretending to hear from the inner voice, but she never found the scientific books she had supposed he was hiding, eventually finding his only research material to be a single copy of the Bible.
He had musical talent and learned the violin, taking lessons from the virtuoso violinist Paganini, and once giving a violin concert at the La Scala Opera House in Milan. In 1840—the same year he claimed to begin hearing the inner voice—Lorber was offered the position of assistant musical director at the theater in Trieste. He claimed that the inner voice, however, directed him to decline and take up a life of solitude instead. Lorber's writings reveal that the inner voice spoke freely in the first person as the voice of Jesus Christ.
In March of 1870, six years after the death of Jakob Lorber, Gottfried Mayerhofer (1807 - 1877) started to receive the continuation of the New Revelation by dictation from the Lord.
As the son of an army officer, Mayerhofer also chose a military career. He also gave lectures in mathematics, practiced music, composed and studied painting.
When his father in law transferred his trading business from Athens to Trieste he also moved his family to this Austrian port city.
Having often worked at night Mayerhofer developed an eye problem and had to undergo cataract surgery. In order not to worsen his eye health he dictated the text, the inner voice gave him, to a close friend.
During seven years until his death on Good Friday 1877, Mayerhofer received the two cycles “Secrets of Creation” and “Secrets of Life” together with the sublime “Sermons of the Lord”, a collection of 53 sermons, one for every Sunday of the Church year.
One can only note with awe the timing of Mayerhofer‘s works in a period of exploding industrialization and capitalism and thus utter materialism where only scant weight was given to the spiritual side of life. Mayerhofer‘s counterweight reminds us of the futility of materialism versus the eternal world of God‘s spirit.
Maria Valtorta was born on March 14, 1897, in Caserta where her parents, originally from the Lombard region, were in temporary residence. Her father, Joseph, born in Montova in 1862, was a serving non-commissioned officer in the 19th Cavalry Regiment. Her mother, Iside Fioravanzi, born in Cremona in 1861, was a French teacher. After brushing with death during her birth, Maria remained an only child, having as wet-nurse a wretched "mercenary."
When she was hardly eighteen months, the family moved to Faenza in Romagna, and a few years later, in 1901, transferred yet again to Milan where Maria was placed in the Ursuline Sisters' kindergarten located in Via Lanzone. Here, at the age of four and a half, Maria began to experience "the desire to console Jesus by becoming like Him in sorrow voluntarily borne out of love."
In October 1904, at seven years of age, she was enrolled in the Institute of the Marcellienne Sisters, located in Via Venti Settembre, where she initiated elementary studies, achieving from the start scholastic recognition as first in her class. On the 30th of May 1905, in the Via Quadronno center of the same Institute, she was confirmed by the holy Cardinal Andrea Ferrari whose touch "truly infused the Spirit of love into her."
Subject once again to professional transfer, in September 1907 her father took the family to Voghera where Maria frequented public schools. The French lessons, held every Thursday by a religious order exiled from France on account of the Combes law, served to place her soul "in communion with God" once again, and at Casteggio, on the first Sunday of October 1908, Maria received her First Holy Communion. But she was deeply grieved at the absence of her father whom she loved so much: her mother, an extremely severe woman, had judged his presence at the ceremony as "unnecessary".
Due to the habitual despotic attitude of her mother, to which her father responded with meek docility, Maria was painfully obliged to leave her home, in March 1909, at twelve years of age to go to a boarding school. But since it was the beautiful Bianconi College of Monza, of the Sisters of Charity of the Most Holy Child Mary, she ended up by finding herself at home. Her "generous, firm, strong and faithful" character brought her to be nicknamed "Valtortino." Her love for study, order, and obedience gave her the reputation of being "exemplary." But her mother decided that she should follow a technical course of study, and Maria, quite inapt in mathematics, could not avoid failing her examination badly. She later made up for the time she had lost by means of intensive study and completed the classical course "in which she had always succeeded so well."
After "five terrible scholastic years and four solar years," it was yet again her mother who decreed that she should leave college in February 1913. She had to leave "that nest of peace," and her "poor heart, presaging the future awaiting her so tormentingly, trembled with fear and grief." From the last spiritual exercises in which she participated at the college, given by the Bishop Msgr. Cazzini, Maria wanted "to obtain an enduring fruit for all her immediate life in the world and a program for what would be her future life." And the Lord, once again, did not fail to reveal Himself to her soul, bringing her to understand "what was to be her life in God, in relation to God, wanted by God."
In the springtime of 1913, the Valtorta family moved to Florence, this time not to follow the Regiment, but because Joseph retired for health reasons. Maria often visited the city with her father and on her own account continued to lead the life of a schoolgirl despite the "free lessons in religious indifference" which her mother did not fail to provide.
In Florence, Maria met Robert. "He was handsome, wealthy, and cultured. He was also good, serious, and calm." They loved each other, "a silent, patient, and respectful love." But Maria's mother wanted to terminate the budding friendly affection. A similar circumstance was to take place nine years later in Maria's engagement to Mario, a winsome motherless youth, needful of care and affection in order to become "a good fellow, a valiant officer."
For Maria, "to love was an intransgressible condition to be able to live"; but she was to go to God "after seeing how tenuous are human affections."
In the spring of 1916, "during a tremendous period of desperation and desire", the Lord returned to attract her to Himself by means of a dream which was to remain "vivid" in Maria throughout her life. In an evangelical vision, which seemed to anticipate the waking visions of her literary work, Jesus aided Maria with words of admonishment and piety, as well as a gesture of absolution and blessing, which for Maria were "a cleansing which completely purified her." And she awoke "with her soul enlightened by something which was not of this world."
But her withdrawal from the world was still remote. In 1917 Maria entered the ranks of the Samaritan Nurses and for eighteen months offered her service at the military hospital in Florence, having requested assignment with soldiers and not with officers "to serve those who suffered and not to flirt or find a husband." In exercising this charity, she felt as if she were "sweetly obliged to draw ever closer to God."
It was an act of thoughtless violence that marked the beginning of her gradual immolation. It happened on the 17th of March 1920. She was walking along a street accompanied by her mother when she "was struck in the back by a young delinquent. With an iron bar stripped from a bed, he came from behind and struck her with all his might." She remained confined to bed for three months, just a sample of what was to be her future complete infirmity.
In October of the same year, she went with her parents to Reggio Calabria as a guest of her cousin Belfanti, who were hotel proprietors. The splendor of nature in this region revived her spirit, and the "most beautiful collection of books" belonging to her cousin Clotilde gave respite to her wholesome desire for learning. And this time the Lord made use of a book to give her yet another "vigorous push. The Saint by Antonio Fogazzaro engraved an indelible sign in her heart; and it was a good sign."
At Reggio Calabria, Maria experienced certain psychic perceptions in a more conscious way, whereas in the preceding years she had considered them as "premonitions" and other "strange things." At Reggio, her rapture for Saint Francis reflourished as well, and it was to remain an immutable characteristic of her spirituality. At Reggio, alas, she saw her mother's scheming arts destroy her engagement to Mario. She returned to Florence at the end of 1922 and remained there for two years, crushed by "bitter memories."
In September 1924, the Valtorta family moved definitively to Viareggio where they settled down in the newly purchased "little house" on October 23rd.
Here, Maria continued to lead a life of solitude, except for "some short excursions to the seaside and pine-forest" and the "daily shopping" which allowed her to "visit Jesus in the Most Holy Sacrament, without attracting her mother's thunderbolts." But for her ", a new and different period in her life" had begun "in which she progressively matured in God."
Attracted by the example of Saint Theresa of the Child Jesus, whose Autobiography she had read at one sitting, Maria offered herself as a victim to the merciful Love (January 28th, 1925), renewing thereafter "every day" this act of offering. From that moment she grew to extraordinary heights in her love of Jesus, even to feeling His presence in her own words and actions.
Urged by a longing to serve the Lord, she wished to enter the Company of Saint Paul, but she had to satisfy herself with carrying out "a humble, hidden apostolate, known only to God, nurtured more through suffering than action." Beginning in December 1929, however, when she was admitted to Catholic Action as a cultural delegate, she was quick to take on enthusiastic activity, organizing conferences which attracted large audiences, progressively more numerous "even among nonpracticing Catholics."
In the meantime, the decision was maturing in her to offer herself also as a victim to divine Justice; for which she was preparing "with life ever more pure and sacrificial." For some time now she had already pronounced the vows of virginity, poverty, and obedience, renewing her offering on the 1st of July, 1931, while her suffering, both physical and spiritual, was spared her less and less.
The 4th of January 1933 was the last day on which Maria, walking with extraordinary fatigue, was able to leave her house. And from the first of April 1934, she was no longer able to leave her bed, which was the beginning--in an "intense rapture of love"--of her long and active infirmity. She became "the instrument in the hands of God." Her mission was "to suffer, to expiate, to love."
Martha Diciotti entered the Valtorta household on the 24th of May 1935. She was to become Maria's faithful companion, the "listener" of her writings, the one who would lovingly assist and care for her up to her death.
Just one month later, however, after having received the consolation of the constant presence of a friend, Maria was to suffer the painful blow of her father's death on the 30th of June. "He had always his duty with patience, sweetness, and love, forgiving all offenses, returning good for evil, overcoming the sorrows caused by those who continually misjudged and hurt him." The pain of not being able to assist him in his last moments, and of not even seeing his body after his death, brought Maria to feel "between death and life." Her mother, after the "stupid scenes of tardy love", became even more callous and despotic. "Finding herself absolute mistress had touched her mind."
And in her sick-bed Maria continued to suffer and to love, becoming ever more disposed to the will of God, consoling the afflicted, correcting those in spiritual darkness, receiving painful premonitions about the gravity of the times, always revealing the virile strength of her character and the clear intelligence of a mind fixed on God.
It was in 1942 that she was visited by a pious missionary priest, Fr. Romualdo M. Migliorini of the Servants of Mary, who was her spiritual director for four years. At his request, in 1943, she agreed to write her Autobiography, on condition that she would be allowed to tell "all the good and all the bad", in an authentic display of her soul. (The source of quotes is her Autobiography).
Industrious, intelligent, and gifted, Maria was inclined to be interested in everything; not even her imposed illness impeded her from working and writing. To her multiple aptitudes, particularly feminine, she added the gift of being a born writer. And she was to put exactly this distinguished ability at the complete disposition of God, Whom she loved to the point of self-immolation.
Prodded by a supernatural impulse, on Good Friday, the 23rd of the same year 1943, she began writing the "dictations" after having completed the Autobiography.
A few months later, on the 4th of October, unaware of her daughter's sublime undertaking, Maria's mother died. Maria had "loved her with a love that not even her harshness had been able to tire or diminish." At home, now there were just Maria and Martha.
Her activity as a writer reached intensity from 1943 to 1947, and continued, diminishing progressively, until 1953. Maria thus wrote above all in time of war and in very difficult conditions, including evacuation, whereby on the 24th of April 1944 she was obliged to move to St. Andrew of Compito (section of the borough of Capannori in the province of Lucca). She returned to her dear home at Viareggio on the 23rd of December that same year.
She used to write in an almost sitting position in bed, in ordinary school notebooks which she supported with a piece of cardboard held on her bent knees. She would write at any time, by day or by night, even when she was exhausted by fatigue or tormenting pains. She wrote effortlessly, naturally, and without revision. If interrupted, she could leave off writing and then resume later on with ease. She did not consult books, except for the Bible and the catechism of Pope Pius X.
Her mission as a writer did not isolate her from the world. She was concerned for the persons nears her, assisting them in their lives and worries with enlightened counsel and, when necessary, with secret and heroic sacrifices which miraculously solved painful cases. Neither was she indifferent to the fate of her country which she loved so much nor did she forego her civil duties, even to the point of having herself transported by ambulance to the polling station on the 18th of April 1948.
During her continuous work, her living and constant prayer, her suffering embraced with the joy of the redeemers, Maria begged God not to concede the external signs of her intense participation in Christ, Who used her as faithful "spokesman" and "pen" manifesting Himself in the richness of the "visions" and in the depth of the "dictations".
The notebooks written by Maria Valtorta include almost fifteen thousand pages. Little less than two-thirds of this astounding literary production concerns the monumental work on the Life of Jesus Christ (THE POEM OF THE MAN-GOD, five hardcover volumes in English, approximately 4,200 pages. The current new title in Italian, French, and Spanish is THE GOSPEL AS REVEALED TO ME, in ten smaller volumes). The minor works include extensive commentaries on biblical texts, doctrinal lessons, histories of the first Christians and martyrs, and pious compositions.
"I can affirm"--one of Valtorta's declaration reads--"that I have had no human source to be able to know what I write, and what, even while writing, I often do not understand."
Besides the highly inspired productions, of which she did not consider herself the author, Maria Valtorta has left us interesting autobiographical writings and a rich correspondence which displays her strong human personality, voluntarily offered in heroic and holy service to God for the good of all.
On the 16th of September 1961, due to her deteriorated health, Maria was taken by ambulance to Pisa and was admitted to the Clinic of the Servants of Maria Dolorosa, where she remained until the end of the month.
Without any signs of recovery, she was taken back to her room at Viareggio where she died on the 12th of October 1961, at 10:35 a.m. in the 65th year of her life and the 28th of her infirmity. The co-rector of the Third Order of the Servants of Mary, Fr. Innocenzo M. Rovetti, was called to assist her at her deathbed. She had belonged to this Third Order as well as to the Third Order Franciscans. At the very moment, the priest recited the words: Proficiscere, anima Christiana, de hoc Mundo (Depart, O Christian soul from this world), Maria breathed her last. It seemed to be her final act of obedience.
From a manuscript of 1944, we know that Jesus had said to her: "How happy you will be when you are in My world forever and that you have come there from the miserable world without even having been aware of it, passing from a vision to reality, just like a child dreaming of his mother awakens to find her embracing him. That is how I will behave with you."