Six Theosophic Points, and Other Writings
14. The dark world has the great pain and anguish which gives birth to fire, so that the will longs after freedom, and freedom longs after manifestation, viz. after essences, and gives itself to fierceness that it may thus manifest itself. And it is brought thus into fire, so that from fierceness and freedom a fire arises. It gives itself to fierceness to swallow up in death ; but passes out of death with the received essences into a sphere of its own, as into a special world or source ; and dwells in itself unapprehended by death and the dark world, and is a light in itself.
15. Thus are death and fierceness a mother ofp. 51 fire, also a cause of the light-world ; a cause, moreover, of all the essence of the third principle, a cause of all the essences in all lives. How then should one principle fight against another, if each vehemently desires the other?
16. For the angelic light-world, and also this our \asible world, must have the essence of dark death for their life and source; there is a continual hunger after it.
17. But each principle makes the source according to its property. It gives to the evil its good, and unites itself Avith it, and of three makes one, so that there is no strife between the tlii'ee principles. But in the essence there is strife; and that must be, or all were a nothing.
18. But we are to consider whence enmity has its origin. God has in each principle created creatures from the nature and proprium of the principle, therein to remain. And if they remain not therein, but introduce another thing by their imagination into themselves, into their property, that is an enmity and torment to them, as to the devil and fallen man. Both these are gone out from the light -world; the devil into the abyss of the strong wrath-power through pride, and man into this world, into the mystery of multiscience, as into the wonders.
19. And now man has a difficulty and struggle to come out again; and this world, into which he has entered, holds him, for it will have him; and if he go out from it by force, it becomes hostile to him, assails him, and will not suffer him in itself.
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20. Hence it is that the children of this world do hate, vex, strike, kill and drive from them the children of light, for the spu'it of this world impels them thereto. To which also the devil helps, for he knows that this world rests upon the abyss, and that he will receive the children of this world at the dissolution of this Mystery into his kingdom. Therefore he drives the children of God from this world, lest they introduce his children of this world along with them into the world of light.
21. But if man had been created for this world, he would certainly let him alone ; but he continually desires to recapture his royal seat which he had, and from which he was cast out ; and if he may in no wise obtain it, he would deny it to the children who are to possess it.
22. Now this is for man highly to consider, and not to be so blind. Every man has entered into the mystery of this world ; but he should not therefore as a prisoner enter also into the earthly craving of the confining of death, but should be a discerner and knower of the Mystery, and not the devil's butt and fool. He should by the imagination continually go out again into the lightworld for which he was created, in order that the light may give him lustre, that he may know himself and see the outer Mystery. Then he is a man. But if not, he is the devil's fool and the ape of the light-world. Just as an ape will be knowing and play with everything, and imitate everything, so it is with the earthly man, who is but an ape. His juggling tricks with the light- world,
p. 53
14. The dark world has the great pain and anguish which gives birth to fire, so that the will longs after freedom, and freedom longs after manifestation, viz. after essences, and gives itself to fierceness that it may thus manifest itself. And it is brought thus into fire, so that from fierceness and freedom a fire arises. It gives itself to fierceness to swallow up in death ; but passes out of death with the received essences into a sphere of its own, as into a special world or source ; and dwells in itself unapprehended by death and the dark world, and is a light in itself.
15. Thus are death and fierceness a mother ofp. 51 fire, also a cause of the light-world ; a cause, moreover, of all the essence of the third principle, a cause of all the essences in all lives. How then should one principle fight against another, if each vehemently desires the other?
16. For the angelic light-world, and also this our \asible world, must have the essence of dark death for their life and source; there is a continual hunger after it.
17. But each principle makes the source according to its property. It gives to the evil its good, and unites itself Avith it, and of three makes one, so that there is no strife between the tlii'ee principles. But in the essence there is strife; and that must be, or all were a nothing.
18. But we are to consider whence enmity has its origin. God has in each principle created creatures from the nature and proprium of the principle, therein to remain. And if they remain not therein, but introduce another thing by their imagination into themselves, into their property, that is an enmity and torment to them, as to the devil and fallen man. Both these are gone out from the light -world; the devil into the abyss of the strong wrath-power through pride, and man into this world, into the mystery of multiscience, as into the wonders.
19. And now man has a difficulty and struggle to come out again; and this world, into which he has entered, holds him, for it will have him; and if he go out from it by force, it becomes hostile to him, assails him, and will not suffer him in itself.
p. 52
20. Hence it is that the children of this world do hate, vex, strike, kill and drive from them the children of light, for the spu'it of this world impels them thereto. To which also the devil helps, for he knows that this world rests upon the abyss, and that he will receive the children of this world at the dissolution of this Mystery into his kingdom. Therefore he drives the children of God from this world, lest they introduce his children of this world along with them into the world of light.
21. But if man had been created for this world, he would certainly let him alone ; but he continually desires to recapture his royal seat which he had, and from which he was cast out ; and if he may in no wise obtain it, he would deny it to the children who are to possess it.
22. Now this is for man highly to consider, and not to be so blind. Every man has entered into the mystery of this world ; but he should not therefore as a prisoner enter also into the earthly craving of the confining of death, but should be a discerner and knower of the Mystery, and not the devil's butt and fool. He should by the imagination continually go out again into the lightworld for which he was created, in order that the light may give him lustre, that he may know himself and see the outer Mystery. Then he is a man. But if not, he is the devil's fool and the ape of the light-world. Just as an ape will be knowing and play with everything, and imitate everything, so it is with the earthly man, who is but an ape. His juggling tricks with the light- world,
p. 53
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