Six Theosophic Points, and Other Writings
12. From this eternal operation of the sensation and sense-element, which very working has from eternity introduced itself into Nature and qualities, the visible world with all its host sprang, and was brought into a creaturely being. For the eternity of such working to fire, Hght and darkness has with visible world carried itself into a counterstroke, and made the separator in all the powers of the emanated being a steward of Nature, by whom the eternal will rules, makes, forms and shapes all things.
13. We can, therefore, in no wise say that God'sp. 206 essence is something far off, which possesses a special abode or place ; for the abyss of Nature and creation is God himself.
14. The visible world with its host of creatures is nothing else than the emanated Word which has disposed itself into qualities, as in qualities the particular will has arisen. And with the receptibility of the Will the creaturely life arose ; which hf e has in the beginning of this world introduced itself into a receptivity for a creaturely groiuid, which the separator has separated according to the quality, and brought to a will of its own after such a fashion. And with the self-will of such desire substance or body of its likeness and quality has arisen to each receptivity; whereby the separator has signed itself and made itself visible, as is to be seen in every life.
15. In this counterstroke of the divine will we are to understand two kinds of life, viz. an eternal and a temporal. That which is eternal is in the Eternal, and arises from the eternal Word. It stands at the basis of the eternal spiritual world, in the Mysteriiini magnum of the divine counterstroke, and constitutes the intellective life at the basis of the eternal fire and light.
16. The inmost ground is a spark of the emanated will of God through the eternal divine breathing, and is united with God's Word to will nothing but what the one will of God wills through such emanation.
17. It is nothing else than a mansion of divine will, through which the divine will reveals itself; and is revealed to no peculiarity of individual will,p. 207 but only to the instrument of the divine will, by which this chooses to perforin its marvellous works. It is the separator of the divine will, an instrument of God, into which the divine will has fashioned itself so as to be a wonder-worker of omnipotence and glory, by which he will rule all things. Wherefore also the divine understanding was given to it.
18. The other life is a primal efflux of the separator of all powers, and is called the soul of the outer world. This life became creaturely in the emanated qualities, and is a life of all the creatures of the visible world, whereby the separator or creator of this world fashions itself and makes a likeness of the spiritual world, in which the power of the inward spiritual world forms, shapes and beholds itself.
19. For the spiritual world of fire, light and darkness is hidden in the visible elemental world, and works through the visible world, and by the separator imprints itself with its efflux in all things, according to each thing's kind and quality. According as each several thing is of a kind and quality, such a quality does it receive from the separator of the inward spiritual power. Not for a possession and individual power does the visible receive the invisible, that the outer might thereby be transformed into the inner. No ; that is not so. The inward power fashions itself in the way we understand this in the powers of herbs, trees and metals, that their external spirit is only an instrument of the inward spirit or of the inward power, whereby the inward power imprints itself in the external spirit.
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12. From this eternal operation of the sensation and sense-element, which very working has from eternity introduced itself into Nature and qualities, the visible world with all its host sprang, and was brought into a creaturely being. For the eternity of such working to fire, Hght and darkness has with visible world carried itself into a counterstroke, and made the separator in all the powers of the emanated being a steward of Nature, by whom the eternal will rules, makes, forms and shapes all things.
13. We can, therefore, in no wise say that God'sp. 206 essence is something far off, which possesses a special abode or place ; for the abyss of Nature and creation is God himself.
14. The visible world with its host of creatures is nothing else than the emanated Word which has disposed itself into qualities, as in qualities the particular will has arisen. And with the receptibility of the Will the creaturely life arose ; which hf e has in the beginning of this world introduced itself into a receptivity for a creaturely groiuid, which the separator has separated according to the quality, and brought to a will of its own after such a fashion. And with the self-will of such desire substance or body of its likeness and quality has arisen to each receptivity; whereby the separator has signed itself and made itself visible, as is to be seen in every life.
15. In this counterstroke of the divine will we are to understand two kinds of life, viz. an eternal and a temporal. That which is eternal is in the Eternal, and arises from the eternal Word. It stands at the basis of the eternal spiritual world, in the Mysteriiini magnum of the divine counterstroke, and constitutes the intellective life at the basis of the eternal fire and light.
16. The inmost ground is a spark of the emanated will of God through the eternal divine breathing, and is united with God's Word to will nothing but what the one will of God wills through such emanation.
17. It is nothing else than a mansion of divine will, through which the divine will reveals itself; and is revealed to no peculiarity of individual will,p. 207 but only to the instrument of the divine will, by which this chooses to perforin its marvellous works. It is the separator of the divine will, an instrument of God, into which the divine will has fashioned itself so as to be a wonder-worker of omnipotence and glory, by which he will rule all things. Wherefore also the divine understanding was given to it.
18. The other life is a primal efflux of the separator of all powers, and is called the soul of the outer world. This life became creaturely in the emanated qualities, and is a life of all the creatures of the visible world, whereby the separator or creator of this world fashions itself and makes a likeness of the spiritual world, in which the power of the inward spiritual world forms, shapes and beholds itself.
19. For the spiritual world of fire, light and darkness is hidden in the visible elemental world, and works through the visible world, and by the separator imprints itself with its efflux in all things, according to each thing's kind and quality. According as each several thing is of a kind and quality, such a quality does it receive from the separator of the inward spiritual power. Not for a possession and individual power does the visible receive the invisible, that the outer might thereby be transformed into the inner. No ; that is not so. The inward power fashions itself in the way we understand this in the powers of herbs, trees and metals, that their external spirit is only an instrument of the inward spirit or of the inward power, whereby the inward power imprints itself in the external spirit.
p. 208
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