Six Theosophic Points, and Other Writings
48. It being unable then to flee or ascend, it turns as a wheel. And here the essences become mixed, and the plurality of essences enters into a mixed will, which is rightly called the eternal mind, where plurality in numberless essences is comprised in a mind, where always from an essence a will again may arise according to the property of that essence, whence the eternal wonders spring.
49. Seeing then the great and strong mind of the form of anguish goes thus in itself as a wheel, and continually breaks the stern attraction, and by the sting brings into plurality of essences; but in anguish, in the wheel disposes again into a one, as into a mind: therefore now the anguishful life is born, viz. Nature, where there is a moving, driving, fleeing and holding, as also a feeling, tasting and hearing. And yet it is not a right life, but only a Nature-life without a principle. For it has no growth, but is like a frenzy or madness, where something goes whirling in itself as a wheel, where indeed there is a bond of life, but without understanding or knowledge; for it knows not itself.
50. Further, we are to inquire concerning the other will of the eternal Father which is called God, which in the centre of its heart desires light and the manifestation of the triad in wisdom. This will is set or directed towards the centrum naturae, for through Nature must the splendour of Majesty arise.
51. Now, this other will in the Word of life has
p. 26
freedom in itself; and the anguishful will in the sharpness of Nature desires freedom, that freedom might be revealed in the anguish of the fierce wrathful mind.
52. Whence then also anguish arises, that the first will wishes to be free from the dark sourness (astringency), and freedom desires manifestation; for it cannot find itself in itself without sharpness or pain. For the will of freedom, which is called Father, desires to manifest itself, and that it cannot do without properties.
53. It is therefore desirous of properties, which take their rise in anguish, in essences, in fire, thereby to manifest its wonders, power and colours, which without Nature cannot be.
54. Thus, the first will (which is called Father, and is itself freedom) desires Nature, and Nature with great longing desii-es freedom, that it may be released from the torment of anguish. And it receives freedom in its sharp fierceness in the imagination, at which it is terrified as a flash; for it is a terror of joy that it is released from the torment of anguish.
55. And in the terror arise two beings, a mortal one and a living one, to be understood thus :
56. The vdll which is called Father, which has freedom in itself, so generates itself in Nature, that it is susceptible of Nature, and that it is the universal power of Nature.
57. The terror of its Nature is a kindler of fire.
For when the dark anguish, as the very fervent,
stern being, receives freedom in itself, it is transTHE FIRST POINT 27
formed in the terror, in freedom, into a flash, and the flash embraces freedom or gentleness. Then the sting of death is broken; and there rises in Nature the other will of the Father, which he drew prior to Nature in the mirror of wisdom, viz. his heart of love, the desire of love, the kingdom of joy.
58. For in the Father's will fire is thus generated, to which the other will gives the power of gentleness and love. The fire takes the love-quality into its essence, and that is now its food, so that it burns, and gives from the consumption, from the terror, the joyous spirit.
59. That is, here, the Holy Spirit, who originally prior to Nature is the Father's Will-Spirit, becomes manifest, and receives here the power of wonders; and proceeds thus from the Father (viz. from the first will to Nature) , from the other will in Nature, from fire, or from the terror of joy in the source of love, into the substantiality of gentleness.
60. For gentleness is also become desirous of the fire's property, and the desire draws the gentleness of the kingdom of joy into itself. That is now the water of eternal life, which the fire drinks, and gives therefrom the light of Majesty.
48. It being unable then to flee or ascend, it turns as a wheel. And here the essences become mixed, and the plurality of essences enters into a mixed will, which is rightly called the eternal mind, where plurality in numberless essences is comprised in a mind, where always from an essence a will again may arise according to the property of that essence, whence the eternal wonders spring.
49. Seeing then the great and strong mind of the form of anguish goes thus in itself as a wheel, and continually breaks the stern attraction, and by the sting brings into plurality of essences; but in anguish, in the wheel disposes again into a one, as into a mind: therefore now the anguishful life is born, viz. Nature, where there is a moving, driving, fleeing and holding, as also a feeling, tasting and hearing. And yet it is not a right life, but only a Nature-life without a principle. For it has no growth, but is like a frenzy or madness, where something goes whirling in itself as a wheel, where indeed there is a bond of life, but without understanding or knowledge; for it knows not itself.
50. Further, we are to inquire concerning the other will of the eternal Father which is called God, which in the centre of its heart desires light and the manifestation of the triad in wisdom. This will is set or directed towards the centrum naturae, for through Nature must the splendour of Majesty arise.
51. Now, this other will in the Word of life has
p. 26
freedom in itself; and the anguishful will in the sharpness of Nature desires freedom, that freedom might be revealed in the anguish of the fierce wrathful mind.
52. Whence then also anguish arises, that the first will wishes to be free from the dark sourness (astringency), and freedom desires manifestation; for it cannot find itself in itself without sharpness or pain. For the will of freedom, which is called Father, desires to manifest itself, and that it cannot do without properties.
53. It is therefore desirous of properties, which take their rise in anguish, in essences, in fire, thereby to manifest its wonders, power and colours, which without Nature cannot be.
54. Thus, the first will (which is called Father, and is itself freedom) desires Nature, and Nature with great longing desii-es freedom, that it may be released from the torment of anguish. And it receives freedom in its sharp fierceness in the imagination, at which it is terrified as a flash; for it is a terror of joy that it is released from the torment of anguish.
55. And in the terror arise two beings, a mortal one and a living one, to be understood thus :
56. The vdll which is called Father, which has freedom in itself, so generates itself in Nature, that it is susceptible of Nature, and that it is the universal power of Nature.
57. The terror of its Nature is a kindler of fire.
For when the dark anguish, as the very fervent,
stern being, receives freedom in itself, it is transTHE FIRST POINT 27
formed in the terror, in freedom, into a flash, and the flash embraces freedom or gentleness. Then the sting of death is broken; and there rises in Nature the other will of the Father, which he drew prior to Nature in the mirror of wisdom, viz. his heart of love, the desire of love, the kingdom of joy.
58. For in the Father's will fire is thus generated, to which the other will gives the power of gentleness and love. The fire takes the love-quality into its essence, and that is now its food, so that it burns, and gives from the consumption, from the terror, the joyous spirit.
59. That is, here, the Holy Spirit, who originally prior to Nature is the Father's Will-Spirit, becomes manifest, and receives here the power of wonders; and proceeds thus from the Father (viz. from the first will to Nature) , from the other will in Nature, from fire, or from the terror of joy in the source of love, into the substantiality of gentleness.
60. For gentleness is also become desirous of the fire's property, and the desire draws the gentleness of the kingdom of joy into itself. That is now the water of eternal life, which the fire drinks, and gives therefrom the light of Majesty.
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