The resurrection of Jesus on Easter morning, with his ensuing materialisations or appearances to the disciples, can be considered only as a form of manifestation of a very temporary nature, which only later will become a basic, common, everyday event on the physical plane of the earth. They showed only an ability or characteristic that has in principle been used many times, both before and since, by other discarnated beings – indeed, even by beings of a much lower moral quality than that which Jesus represented. In the mission of the world redeemer it plays therefore only a secondary role.
      However, the life of the world redeemer revealed another "resurrection from the dead" of far greater dimensions and based exclusively on love. This resurrection is not an act of will temporarily maintained by borrowed substances and concentration of thought. On the contrary it constitutes a process of transformation that takes place through a reincarnation-sequence of physical lives, which, through evolution, gradually lets the individual awaken from a dark, primitive, animal existence to become a high-intellectual being "in God's image", culminating in love. This resurrection is the primary goal of God's will for the terrestrial human being. Only this resurrection can give the individual the full experience of identity as the creator and master of time and space and thereby the experience of being "one with the Father", being identical with eternity and infinity themselves. The living being or the son of God thus receives, through this resurrection, an experience that by far outshines the experience or resurrection that consists merely of showing oneself in a temporary body based on a momentary loan of other people's psychophysical substances. What does such a temporarily materialised spirit know, if it has not previously passed "the great resurrection" or "the great birth"? Is it not a fact that dematerialised spirits have not ordinarily been able to tell anything stretching much beyond what one already knew on the physical plane? One has not been able to get a true solution of the mystery of life by this means. To this one should add that a temporary materialisation, unlike the ordinary physical body, cannot be maintained by virtue of the body's own automatic function leaving the day-consciousness of the spirit or the I completely free for other purposes; instead it must be maintained by a more or less strenuous conscious concentration of the will. When a spirit has to maintain strong concentration on a particular object it becomes very difficult for this spirit, (indeed, for some perhaps even totally impossible) at the same time to concentrate on complicated intellectual matters. To the same extent as a spirit has to concentrate on fields of thought outside the materialisation itself, this materialisation or appearance is weakened or made impossible. That the materialisations of Christ were as successful as they were is exclusively due to the fact that he had a very superior and trained ability to concentrate, together with the unusual conditions for materialisation that the A-substance of the disciples and friends present gave him. At the same time he was already in possession of "the great resurrection", which made all spiritual questions everyday, straightforward matters for him. He did not, in the moments of materialisation, need to strain his ability to concentrate. He had therefore, to a greater extent than is otherwise the case, more free power and strength to sustain the materialisation.