Six Theosophic Points, and Other Writings
2. For the earthly tincture has no communion or fellowship with the heavenly in the light-world. We find, however, in the earth another tincture which has fellowship with the heavenly, as in the precious metals, but is hidden in them.
3. And we understand thus the motion and the Fiat of the two eternal worlds, viz. the dark world and the light-world: Each has longed after being; and as God put himself in motion once for all, one world could not be moved without the other.
4. For the dark world contains the first centre of Nature, and the light-world the other centre, viz. the heart of God, or the Word of power of the
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Deity; and one world is not separated from the other.
5. Hereby we should recognize in what danger we stand, and think where we would plunge with our will. For if we plunge into the earthly craving, ■ it captures us; and then the qualification of the abyss is our lord, and the sun our temporal god.
6. But if we plunge with our will into the world out of this world, then the light-world captures our will, and God becomes our lord; and we abandon the earthly life of this world, and take with us whatever has come from the light-world into us, — understand, into Adam; the same is carried out of this world with the will which becomes one spirit with God.
7. Reason says: Where are then the three worlds? It would have absolutely a separation, in which one were beyond or above the other. That, however, cannot possibly be, else the eternal unfathomable Essence were bound to sever itself. But how can that sever itself which is a nothing, which has no place, which is itself all? That cannot enter into particular existence which has no ground, which cannot be comprehended, which dwells in itself and possesses itself; but it proceeds out of itself, and manifests itself out of itself.
8. It makes a thing out of itself, which in itself is but a will. In itself it is a spirit, but makes out of itself a form of spirit, and the form makes a being according to the property of the spirit. As indeed this world is a being, and the inward spirit
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possesses it. He is in every place, yet the place comprehends him not, but he comprehends the place. The place knows nothing of him, but it feels him; for he is the power and the spirit in the place. His will goes through being, and being has no eyes to see him, but he is the seeing of the place; and is himself no place or position, but makes for himself an unfathomable position, where there is no measurement. He is all, and j^et also like to a nothing in comparison with the external. What he gives out of himself, that he possesses too ; he passes not into it, but he is there before being occupies the place. The place contains but a reflection of his will, as one sees one's form in a mirror, and yet cannot take hold upon it; or as the sunshine is not laid hold of in water, yet the water feels it and receives the lustre; or as the earth receives power from the sun, so that it brings forth fruit. In this way God dwells in all beings, and permeates and pervades all, yet is laid hold of by nothing.
2. For the earthly tincture has no communion or fellowship with the heavenly in the light-world. We find, however, in the earth another tincture which has fellowship with the heavenly, as in the precious metals, but is hidden in them.
3. And we understand thus the motion and the Fiat of the two eternal worlds, viz. the dark world and the light-world: Each has longed after being; and as God put himself in motion once for all, one world could not be moved without the other.
4. For the dark world contains the first centre of Nature, and the light-world the other centre, viz. the heart of God, or the Word of power of the
p. 71
Deity; and one world is not separated from the other.
5. Hereby we should recognize in what danger we stand, and think where we would plunge with our will. For if we plunge into the earthly craving, ■ it captures us; and then the qualification of the abyss is our lord, and the sun our temporal god.
6. But if we plunge with our will into the world out of this world, then the light-world captures our will, and God becomes our lord; and we abandon the earthly life of this world, and take with us whatever has come from the light-world into us, — understand, into Adam; the same is carried out of this world with the will which becomes one spirit with God.
7. Reason says: Where are then the three worlds? It would have absolutely a separation, in which one were beyond or above the other. That, however, cannot possibly be, else the eternal unfathomable Essence were bound to sever itself. But how can that sever itself which is a nothing, which has no place, which is itself all? That cannot enter into particular existence which has no ground, which cannot be comprehended, which dwells in itself and possesses itself; but it proceeds out of itself, and manifests itself out of itself.
8. It makes a thing out of itself, which in itself is but a will. In itself it is a spirit, but makes out of itself a form of spirit, and the form makes a being according to the property of the spirit. As indeed this world is a being, and the inward spirit
p. 72
possesses it. He is in every place, yet the place comprehends him not, but he comprehends the place. The place knows nothing of him, but it feels him; for he is the power and the spirit in the place. His will goes through being, and being has no eyes to see him, but he is the seeing of the place; and is himself no place or position, but makes for himself an unfathomable position, where there is no measurement. He is all, and j^et also like to a nothing in comparison with the external. What he gives out of himself, that he possesses too ; he passes not into it, but he is there before being occupies the place. The place contains but a reflection of his will, as one sees one's form in a mirror, and yet cannot take hold upon it; or as the sunshine is not laid hold of in water, yet the water feels it and receives the lustre; or as the earth receives power from the sun, so that it brings forth fruit. In this way God dwells in all beings, and permeates and pervades all, yet is laid hold of by nothing.
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