Six Theosophic Points, and Other Writings
9. Life has thus lost the temperament, viz. the eternal rest, and has by its own desire made itself dark, painful, harsh, hard and rough. It has become a mere restlessness, and runs now in earthly power in an eternal ground, and seeks rest in that which is frail or fragile, but finds none ; for fragility is not life's equality. Therefore the life sets itself forcibly above the existence of this world, and dominates the mortal power of the stars and elements as an individual God of Nature. And it is by such domination become silly and foolish, so that in such earthly imagination (Bildung) and self-assumption it cannot recognize its ground and original state, wherein its eternal rest stood; and is rightly calledp. 194 foolish. For it has brought itself out of the divine Ens into an earthly (animal) ens, and placed itself in a fragile being; and will inile in that which nevertheless perishes for it, and passes away quickly like a smoke.
10. And when that breaks, over which it has ruled for a while, then the life remains in its contrariety in the first principle, in darkness ; and is nothing else than an everlasting, unquenchable, painful firesource, as the devils also are such.
11. To the aid of this captive life came again the great love of God; and immediately after such downfall inbreathed itself again into the inward ens, viz. into the deadened nature of divine quality ; and gave itself to the life for an object, introduced itself as a new fountain of divine unity, love and rest into the faded divine Ens, and revealed itself therein; from which the life is able to draw and its pain and restlessness in the centra of ownness to extinguish.
12. Further, this new fountain of divine love and unity has, by its outflow in Christ, embodied itself in the true life of all the three principles of human quality; and has entered into the image-like senses, viz. into life's natural, creaturely, dissentient, image-like will, and assumed humanity ; and has shattered egoism and self-will by the influence of the one love of God, as by the eternal One ; and turned Hfe's will inwards again to the eternal One, to the temperament, whereby the devil's introduced will was destroyed, and life's painfulness brought into the true rest. And has broken open the shutting-in, viz. death, and restored again the divine paradisaic
p. 195
budding with the holy senses and workings ; and led the holy life through the confining of death, and made death and the devil's will a reproach. And has thus powerfully demonstrated how the eternal One can predominate over plurality and particularity, that the might of what is image-like may not be a God, but the might of what is super- and unimage-like rule all. For what is image-like is only a counterstroke to the un-image-hke will of God, through which the will of God works.
13. But seeing the great love of God in Christ is thus come to the aid of human hf e in earthly form, and has made for us poor men in the life of the humanity of Christ an open gate of grace to the divine entrance ; therefore the matter now lies in this, that the life's will taken captive in its image-like existence should abandon again the earthly, viz. egoism and self-will, and immerse itself wholly and solely in this embodied grace (which pressed from one, as from the first man, upon all, Rom. v. 18) ; and take to itself this grace, and in virtue of such acceptance and divine union sink with the resigned life's will into the supersensible, superfathomable, eternal One, as into the first ground of life's beginning, and give itself up again to the ground from which life sprang forth ; then it is again in its eternal place, in the temperament, in the true rest.
9. Life has thus lost the temperament, viz. the eternal rest, and has by its own desire made itself dark, painful, harsh, hard and rough. It has become a mere restlessness, and runs now in earthly power in an eternal ground, and seeks rest in that which is frail or fragile, but finds none ; for fragility is not life's equality. Therefore the life sets itself forcibly above the existence of this world, and dominates the mortal power of the stars and elements as an individual God of Nature. And it is by such domination become silly and foolish, so that in such earthly imagination (Bildung) and self-assumption it cannot recognize its ground and original state, wherein its eternal rest stood; and is rightly calledp. 194 foolish. For it has brought itself out of the divine Ens into an earthly (animal) ens, and placed itself in a fragile being; and will inile in that which nevertheless perishes for it, and passes away quickly like a smoke.
10. And when that breaks, over which it has ruled for a while, then the life remains in its contrariety in the first principle, in darkness ; and is nothing else than an everlasting, unquenchable, painful firesource, as the devils also are such.
11. To the aid of this captive life came again the great love of God; and immediately after such downfall inbreathed itself again into the inward ens, viz. into the deadened nature of divine quality ; and gave itself to the life for an object, introduced itself as a new fountain of divine unity, love and rest into the faded divine Ens, and revealed itself therein; from which the life is able to draw and its pain and restlessness in the centra of ownness to extinguish.
12. Further, this new fountain of divine love and unity has, by its outflow in Christ, embodied itself in the true life of all the three principles of human quality; and has entered into the image-like senses, viz. into life's natural, creaturely, dissentient, image-like will, and assumed humanity ; and has shattered egoism and self-will by the influence of the one love of God, as by the eternal One ; and turned Hfe's will inwards again to the eternal One, to the temperament, whereby the devil's introduced will was destroyed, and life's painfulness brought into the true rest. And has broken open the shutting-in, viz. death, and restored again the divine paradisaic
p. 195
budding with the holy senses and workings ; and led the holy life through the confining of death, and made death and the devil's will a reproach. And has thus powerfully demonstrated how the eternal One can predominate over plurality and particularity, that the might of what is image-like may not be a God, but the might of what is super- and unimage-like rule all. For what is image-like is only a counterstroke to the un-image-hke will of God, through which the will of God works.
13. But seeing the great love of God in Christ is thus come to the aid of human hf e in earthly form, and has made for us poor men in the life of the humanity of Christ an open gate of grace to the divine entrance ; therefore the matter now lies in this, that the life's will taken captive in its image-like existence should abandon again the earthly, viz. egoism and self-will, and immerse itself wholly and solely in this embodied grace (which pressed from one, as from the first man, upon all, Rom. v. 18) ; and take to itself this grace, and in virtue of such acceptance and divine union sink with the resigned life's will into the supersensible, superfathomable, eternal One, as into the first ground of life's beginning, and give itself up again to the ground from which life sprang forth ; then it is again in its eternal place, in the temperament, in the true rest.
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