Six Theosophic Points, and Other Writings
18. Thus we recognize that desire is sin. For it is a lusting out of one into many, and introduces many into one. It will possess, and yet should be will-less. By desire substance is sought, and in substance desire kindles fire.
19. Now each particular fire burns in accordance with the character of its own being; and here separation and enmity are born. For Christ says : He that is not with me is against me; and he that gathereth not with me scattereth (Luke xi. 23). For he gathereth without Christ ; and whatsoever is not in Him is out of God.
20. We see, then, that covetousness is sin; for it is a desire out of God. And we see also that pride is sin, for it will be a thing of its own; and separates itself from God, as from the One.
21. For whatever will be in God must walk in him, in his will. Seeing then we are in God but one in many members, it is against God when one member withdraws itself from the other, and makes a lord of itself, as pride does. Pride will be lord, and God alone is lord. Thus there are two lords, and one separates from the other.
22. All, therefore, is sin and a contrary will, that desire possesses as its own, be it meat or drink. If the will imaginate thereinto, it fills itself therewith and kindles the fire thereof, and then another fire burns in the first, and there is contrary will and error.
23. Therefore out of the contrary will must
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grow a new will, which gives itself up again to the one Unity; and the contrary will must be broken and slain.
24. And here we are to consider the Word of God that became man. If man place his desire therein, he goes out from pain (Qual) , from his own fire, and is new-born in the Word. And thus the out-going will dwells in God; and the first will in greed, earthhness and plurality.
25. Accordingly plurahty with the body must break, and it (plurality) must perish and fall away from the out-going will, and then the out-going will is recognized as a new birth. For in the One it takes all again into itself; but not with its own desire, but with ^ its own love — a love that is united with God, that God may be all in all, and his will the will of all things ; for in God exists but a single will.
26. Thus we find that evil must be subservient unto the life of the good, provided the will again goes out from the evil, from itself, into the good; for fierceness must constitute life's fire.
27. But the life's will must be turned against itself in conflict; for it must flee from fierceness, and not will it. It must not will desire, and yet its fire {i.e. Hfe's fire) wills desire, and must have desire. Therefore the thing is, to be born anew in will.
1 Mr, H. H. Joachim writes : 'Bohme's point here is very deep : the individual's will when united with God does not lose its individuality. It takes all into itself with a love peculiar to itself — but since it is love, and not desire, it (the love) can be the will's very own, peculiar to it, and yet not separate it from other individuals or from God.'
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28. Every will-spirit that remains in the desire of its life's fire (as in the ferventness of the wood for fire), or enters thereinto and possesses the earthly, is separated from God as long as it possesses what is foreign, viz. the earthly.
29. Thus, we recognize how superfluity of meat and drink produces sin. For the pure will, which goes out from life's fire, is drowned in desire and imprisoned, so that it proves too powerless in combat. For the source of fire (or of desire) holds it captive and fills it with craving, so that this same will carries its imagination into the desire.
30. Accordingly the will in the desire for meat and drink is earthly, and is separated from God. But the will that escapes from the earthly fire, bums in the inward fire, and is divine.
31. This will that flees from the earthly desire arises not from the earthly fire. No; it is the will of the soul's fire, which is caught and concealed by the earthly desire. It wills not to remain in the earthly desire, but will enter into its One, into God, out of which it originally sprang.
18. Thus we recognize that desire is sin. For it is a lusting out of one into many, and introduces many into one. It will possess, and yet should be will-less. By desire substance is sought, and in substance desire kindles fire.
19. Now each particular fire burns in accordance with the character of its own being; and here separation and enmity are born. For Christ says : He that is not with me is against me; and he that gathers not with me scatters (Luke xi. 23). For he gathers without Christ ; and whatsoever is not in Him is out of God.
20. We see, then, that covetousness is sin; for it is a desire out of God. And we see also that pride is sin, for it will be a thing of its own; and separates itself from God, as from the One.
21. For whatever will be in God must walk in him, in his will. Seeing then we are in God but one in many members, it is against God when one member withdraws itself from the other, and makes a lord of itself, as pride does. Pride will be lord, and God alone is lord. Thus there are two lords, and one separates from the other.
22. All, therefore, is sin and a contrary will, that desire possesses as its own, be it meat or drink. If the will imaginate thereinto, it fills itself therewith and kindles the fire thereof, and then another fire burns in the first, and there is contrary will and error.
23. Therefore out of the contrary will must
p. 139
grow a new will, which gives itself up again to the one Unity; and the contrary will must be broken and slain.
24. And here we are to consider the Word of God that became man. If man place his desire therein, he goes out from pain (Qual) , from his own fire, and is new-born in the Word. And thus the out-going will dwells in God; and the first will in greed, earthhness and plurality.
25. Accordingly plurahty with the body must break, and it (plurality) must perish and fall away from the out-going will, and then the out-going will is recognized as a new birth. For in the One it takes all again into itself; but not with its own desire, but with ^ its own love — a love that is united with God, that God may be all in all, and his will the will of all things ; for in God exists but a single will.
26. Thus we find that evil must be subservient unto the life of the good, provided the will again goes out from the evil, from itself, into the good; for fierceness must constitute life's fire.
27. But the life's will must be turned against itself in conflict; for it must flee from fierceness, and not will it. It must not will desire, and yet its fire {i.e. Hfe's fire) wills desire, and must have desire. Therefore the thing is, to be born anew in will.
1 Mr, H. H. Joachim writes : 'Bohme's point here is very deep : the individual's will when united with God does not lose its individuality. It takes all into itself with a love peculiar to itself — but since it is love, and not desire, it (the love) can be the will's very own, peculiar to it, and yet not separate it from other individuals or from God.'
p. 140
28. Every will-spirit that remains in the desire of its life's fire (as in the ferventness of the wood for fire), or enters thereinto and possesses the earthly, is separated from God as long as it possesses what is foreign, viz. the earthly.
29. Thus, we recognize how superfluity of meat and drink produces sin. For the pure will, which goes out from life's fire, is drowned in desire and imprisoned, so that it proves too powerless in combat. For the source of fire (or of desire) holds it captive and fills it with craving, so that this same will carries its imagination into the desire.
30. Accordingly the will in the desire for meat and drink is earthly, and is separated from God. But the will that escapes from the earthly fire, bums in the inward fire, and is divine.
31. This will that flees from the earthly desire arises not from the earthly fire. No; it is the will of the soul's fire, which is caught and concealed by the earthly desire. It wills not to remain in the earthly desire, but will enter into its One, into God, out of which it originally sprang.
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There is commentary on page 1.