Six Theosophic Points, and Other Writings
2. Now the will governs the hfe of the craving, and doth therewith what it will. And though it doth somewhat, yet this is not known till the same reveals itself through the will, so that it becomes an entitj^ in the life of the will; then it is known what the will has wrought.
3. We recognize, therefore, the eternal Willspirit as God, and the moving life of the craving as Nature. For there is nothing prior, and either is without beginning, and each is a cause of the other, and an eternal bond,
4. Thus the Will-spirit is an eternal knowing of the unground, and the hfe of the craving an eternal being [body] of the will.
p. 155
THE FOURTH TEXT,
1. Seeing then the craving is a process of desire, and this desire a hfe, this same desiring Mfe goes in the craving forward, and is always pregnant with the craving.
2. And the desire is a stern attraction, and yet hath nothing but itself, or the eternity without foundation. And it di*aws magically, viz. its own desiring into a substance.
3. For the will takes where there is nothing. It is a lord and possessor. It is itself not a being, and yet rules in being, and being makes it desirous, namely of being. And since it becomes in itself desirous, it is magical, and makes itself pregnant, viz. by spirit without being ; for originally it is only spirit. Thus it makes in its imagination only spirit, and becomes pregnant with spirit as with the eternal knowing of the unground, in the All-power of the life, without being.
4. As then it is pregnant, the engenderment goes within itself, and dwells in itself. For the essence of the other life cannot grasp this pregnation, and be its container. Hence the pregnation must go within itself and be its own container, as a Son in the eternal Spirit.
5. And as this pregnation has no being, then that is a voice or sound, as a Word of the spirit ; and yetp. 156p. 157 remains in the primitive condition of spirit, for it hath else no seat.
6. But in this Word is a will, which desires to go out into a being. This will is the life of the original will, and proceeds out of the pregnation, as out of the mouth of the will, into the life of Magic, viz. into Nature ; and reveals the non-understanding life of Magic, so that the same is a mysterium in which an understanding exists essentially, and thus obtains an essential spirit. There, every essence is an arcanum or a mysterium of an entire being, and is thus a comprehension as an unfathomable wonder of eternity; for many lives without number are generated, and yet all is together but one being.
7. The threefold Spirit without being is its master and possessor; and yet it possesses not the Nature-being, for it (the Spirit) dwells in itself.
2. Now the will governs the hfe of the craving, and does therewith what it will. And though it does somewhat, yet this is not known till the same reveals itself through the will, so that it becomes an entitj^ in the life of the will; then it is known what the will has wrought.
3. We recognize, therefore, the eternal Willspirit as God, and the moving life of the craving as Nature. For there is nothing prior, and either is without beginning, and each is a cause of the other, and an eternal bond,
4. Thus the Will-spirit is an eternal knowing of the unground, and the hfe of the craving an eternal being [body] of the will.
p. 155
THE FOURTH TEXT,
1. Seeing then the craving is a process of desire, and this desire a hfe, this same desiring Mfe goes in the craving forward, and is always pregnant with the craving.
2. And the desire is a stern attraction, and yet has nothing but itself, or the eternity without foundation. And it di*aws magically, viz. its own desiring into a substance.
3. For the will takes where there is nothing. It is a lord and possessor. It is itself not a being, and yet rules in being, and being makes it desirous, namely of being. And since it becomes in itself desirous, it is magical, and makes itself pregnant, viz. by spirit without being ; for originally it is only spirit. Thus it makes in its imagination only spirit, and becomes pregnant with spirit as with the eternal knowing of the unground, in the All-power of the life, without being.
4. As then it is pregnant, the engenderment goes within itself, and dwells in itself. For the essence of the other life cannot grasp this pregnation, and be its container. Hence the pregnation must go within itself and be its own container, as a Son in the eternal Spirit.
5. And as this pregnation has no being, then that is a voice or sound, as a Word of the spirit ; and yetp. 156p. 157 remains in the primitive condition of spirit, for it has else no seat.
6. But in this Word is a will, which desires to go out into a being. This will is the life of the original will, and proceeds out of the pregnation, as out of the mouth of the will, into the life of Magic, viz. into Nature ; and reveals the non-understanding life of Magic, so that the same is a mysterium in which an understanding exists essentially, and thus obtains an essential spirit. There, every essence is an arcanum or a mysterium of an entire being, and is thus a comprehension as an unfathomable wonder of eternity; for many lives without number are generated, and yet all is together but one being.
7. The threefold Spirit without being is its master and possessor; and yet it possesses not the Nature-being, for it (the Spirit) dwells in itself.
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