(Compiled from the writings of a Labourer.)[1]
Introduction.
ABSOLUTE Truth is self-evident.[2] It is recognised by all who are in possession of a sufficient amount of Reason to see it; but those who are not able to see it require intellectual proofs and logical arguments to persuade themselves that it exists. Everybody knows that one is one, although no one is able to give any intelligible reason for it; but when it comes to making a multiplication of compound numbers, our Reason may not be sufficient to directly perceive the result, and we have to call the intellect and mathematical argumentation to our aid to inform us about it.
Self-knowledge in the Absolute is absolute knowledge; we can actually know only that which we see and know ourselves. A science which teaches the true relations which things bear to each other is relatively true as far as the relations of these things are concerned; but it conveys no real knowledge to man; it can only be a guide to him how to find the truth in himself. To know and to understand what another person meant to say, is not sufficient to know the truth oneself. To see the truth within oneself by the light of Reason and to understand it intellectually is self-knowledge.
Self-knowledge can only be acquired by self-examination. To develop the truth we must practise it. Only when it begins to exist in us can we become self-conscious of its existence.
Those who will practise the following truths will understand their true meaning.
Those who will not practise them will not understand them.
Those who understand these truths will practise them.
Knowing should be identical with growing. Intellectual acquisitions without spiritual growth are like flowers that die without producing a fruit.
I. One is One.
One is a Unity and cannot be divided into two Ones. The One, if divided into two, gives two parts of the One. Each of these parts may assume a form differing from that of the other, according to the conditions by which it is surrounded; nevertheless the two parts will essentially remain two parts of the original one.
The Universe, i.e., the All, is only one; it is impossible to conceive of two or more All is in the absolute sense, and every part of the Universe is therefore a part of the All, or a manifestation of the original One in a separate form, being an integral part thereof. The various forms of substance and activity in the All cannot be essentially and fundamentally different from each other; they can be nothing else but various aspects and functions of the indivisible aboriginal One. Matter in all its shapes, visible and invisible, and Motion in all its forms, unconscious, conscious and self-conscious, can be only two modes of manifestation of the originally unmanifested One; because One is One and cannot be divided into Two.
The original One or the Cause could not have come into existence out of nothing and without a Cause; and as it exists (as we see by its manifestations in Nature), it must therefore be self-existent, having existed from all eternity by its own power. The One, being self-existent and indivisible, cannot be divided and transformed into anything which does not exist It cannot be annihilated by anything, because nothing exists but itself, and its existence must therefore be without an end as it is without a beginning.
The reason why the finite intellect of man cannot conceive of an eternal self-existent Cause, God or Law, is because man is not self-existent, and self-existence is, therefore, beyond his experience, and beyond his conception.
The original One, manifesting itself as Substance in all its shapes and Power in all its forms, cannot be essentially and fundamentally different from its own productions, which it must have produced from itself, and within itself, there being nothing else to produce it from. Nor could Matter and Motion continue to exist if the self-existent cause that enables them to continue to exist were to cease to be, or to cease to stand in relation to, and be active within them.[3] The unmanifested One is, therefore, whenever and wherever it manifests itself, a Trinity of Causation, Substance and Power.
Note.—A just consideration of the above will raise us up to a higher conception of Nature, with all its multifarious forms. It will bring us nearer to the truth than the narrow-minded conception which seeks for the origin of power, life and consciousness within the corporeal forms, while, in fact, forms can be nothing else but vehicles or instruments through which the One which is at once Cause, Substance and Motion manifests its presence.—[Author.]
Looked at from this higher standpoint, the Universe appears to us as one Universal Substance, which, in its various states of density, we may call Matter, Ether, Akasa, Mind-substance, Spirit, and we see it pervaded by one Universal Power, which, according to its mode of action within the universal substance, manifests itself unconsciously, consciously, or self-consciously in various ways, which we may call Motion, Vibration, Gravitation, Cohesion, Affinity, Attraction, Repulsion, Heat, Light, Electricity, Magnetism, Life, Emotion, Love, Will, etc., while the eternal co-existent and self-existent Universal Cause of all these manifestations of its own substance, power and consciousness, remains for ever hidden to all inferior forms of existence, and can be known only to itself by the power of its own self-consciousness and self-knowledge.
To express the above in other words, which may render our conception still clearer:—We may look upon all things in the Universe—not as being essentially different from each other, but as being all merely various modes of manifestation of the eternal One. What we know of “Matter” is not the substance itself, but merely its external appearance; what we know of “Force” is not the energy itself, but merely its mode of manifesting itself on the outward plane. One and the same impulse going forth from the eternal and self-existent centre may cause vibrations in all planes of existence, manifesting itself in the region of Mind as Thought, in the astral plane as Emotion, in the ether of space as Motion in all its forms, active or latent, producing in the sphere of gross matter the phenomena known as heat, light, electricity, etc., etc., while rising up again from Matter to Spirit it may manifest itself as Life, Instinct, Consciousness, Love, Will, Knowledge, and Wisdom.
We should free our minds from the erroneous conception, due to external and, therefore, superficial observation, that forms produce activities, and we should habituate ourselves to look at all things with the eye of Reason, which (if unclouded by the intellectual vagaries of the speculating brain) will be able to see that forms are merely centres, through which already existing powers can manifest themselves, and by means of which these powers may change their modes of action according to the law of Induction.
Thus certain vibrations existing in the Universal Ether, and manifesting themselves in Matter as “Heat,” may, by coming in contact with other forms of matter, be changed into “Light,” in others into “ Electricity,” etc. Thus certain vibrations existing in the Universal Mind as abstract ideas, may, in the brain of man, take shapes as Thoughts. Thus other certain vibrations existing in the Universal Spirit may, in the souls of (the ephemeral) living beings, awaken corresponding vibrations, and manifest themselves according to the nature of these beings as “Will,” “Love,” “Faith,” etc. But Ether, Mind, and Spirit, are, like all other things, fundamentally one, and all may be changed one into the other by correspondingly changing the conditions under which they are manifesting themselves, provided that we are in possession of the knowledge necessary to establish the conditions under which such a change of activity can take place.[4]
II. Truth Is Truth. [5]
Illusions Are Merely Illusions.
TRUTH means Reality, Substantiality, Being, Self-existence. Illusion means unreality, unsubstantiality, non-being, external appearances produced by invisible causes. Truth is, it cannot be made or destroyed, it cannot be an illusion, even if those who cannot see it imagine it to be one; an illusion cannot be a truth, even if it is mistaken for one. Truth is an internal Reality, and, therefore, invisible to the external senses. Form, shape, or appearance, is an external quality which cannot exist without substance, and which is, therefore, an illusion, and unreal, although it may be perceived by the senses.
A form can represent a character, but it cannot create one; a truth cannot manifest itself without some appropriate form. A form which represents the true character of the idea which it is intended to represent, represents a truth; a form which does not truly express the idea which it is intended to express, is not representing the truth.
Substance may be without a definite form, but there can be no form without substance. Even the shape seen in a mirror is something substantial, having for its substance the ether, whose vibrations produce the phenomenon of light and cause the reflection. Even the forms seen in visions and dreams are substantial, having for their substance the mind-matter of which thoughts are composed. Man is a form intended for the manifestation of Divine Wisdom. Even the most beautiful human form is merely an illusion, and if it is without Reason it represents neither Wisdom nor Truth. Only the truth in man is self- existent and real, the body in which it manifests itself is not self-existent and is subject to continual transformation.
Truth being self-existent and eternal, can only be known to itself. That which is not self-existent and not true, cannot be self-conscious of the truth, nor possess any self-knowledge of it. It may see the external representations of the truth in symbols and forms, but not the truth itself. Real Knowledge is obtained only by Self-knowledge and by the Knowledge of Self.
Note.—Truth can be seen in its purity only when it is kept free from false intellectual speculation and argumentation. Reason requires no arguments to see that which has become self-evident to it; but the intellect requires arguments to produce within itself a belief in the existence of that which it is not able to see. Language and letters do not contain the truth; they are merely external symbols and representations. There is no truth to be found in books by those who are not already in possession of truth. The reading of books is useful if it supplies us with useful information; but information is not self-knowledge; it is only useful if it aids us to understand the truth that already exists within ourselves. By the reading of books we may obtain information about the opinion or knowledge of their authors; but even if the author of a book possesses real self-knowledge; that which he can communicate to us will be to us merely a matter of speculation, as long as we do not recognise the identical truth within ourselves. The self-knowledge of another person is not our own, and our self-knowledge is not that of another. This self-evident truth is very little understood, because comparatively few people possess self-knowledge. We sometimes hear persons speak of the “speculations” of the Rosicrucians, and of the “fancies” of Saints; because whatever any real Rosicrucian or Saint may have known by self-knowledge, the information he gives can be nothing more than a speculation and fancy to those who, being neither Adepts nor Saints, are not able to perceive spiritual truths for themselves. External objects can be seen by means of the external senses; intellectual verities can be perceived only by those who are in possession of Intelligence; spiritual realities can be perceived and understood only by the Spirit, having become self-conscious of its own existence in Man.
III. No Effect Is Ever Produced Except By a Cause.
A cause can exist without producing an effect, but no effect can exist without a previous cause adequate to its production. A self-existent cause is not an effect; effects are never self-existent; they are always produced by causes. Nothing can come out of nothing, and where something exists, there must have been something to cause its existence, even if that cause is an internal one, consisting in its own power and ability to exist.
Nothing can come into existence unless the conditions necessary for it are present at the time when it comes into existence. A seed cannot grow unless it has the power to grow, and is surrounded by the conditions necessary for its growth. Ignorance cannot produce knowledge, imperfection cannot create perfection; unconsciousness cannot produce consciousness; the regeneration of man cannot take place without the action of the regenerating spirit. If a superior thing grows out of an inferior one, there must be a superior cause acting within it, even if that cause is invisible and beyond human conception.
A cause must be adequate to produce the effect it produces. A continually occurring effect must have a continually existing cause. Forms die, and new but similar ones continually come into existence. This could not take place if the cause that produces these forms were to die or to cease to exist for a while. The relative manifestations of motion, life, consciousness, love, will, and wisdom, could not take place unless all these powers existed in the Absolute without being manifest.
That which is self-existent has within itself the power to exist. That which is not self-existent depends for its existence on the influence of some external power. Unspiritual man is not self-existent; his body, his emotions, his intellectual activity, are all the effects of cosmic influences and external conditions; only that which is divine in Man is self-existent, and, therefore, immortal. That which is not self-existent in Man can become self-existent in no other way than by assimilating with that which is self-existent and eternal in him.
Note.—The Cause of the Self-existent, Unmeasurable, and Eternal, will for ever be incomprehensible to that which is not in possession of these qualities. By the power of Reason (Intuition, Conscience) we may recognize that this Cause is universal, self- existent, unmeasurable to us, eternal, and the producer of all, and the Intellect by the power of logic confirms these self-evident truths; but the Intellect cannot understand them, because it is itself neither universal, nor self-existent, nor eternal. Conscience does not reside in the brain, it exists in the “heart.” God[6] is not self-conscious in the human intellect; it can become so only within the divine souL The intellect is merely a secondary production of the light of the Spirit, in the same sense as the light of the Moon is borrowed from the Sun. Those who perceive the presence of the divine power within their own hearts are far nearer to God than the theologian who is well informed about all that men have ever speculated regarding the qualities of God, and who is unconscious of the presence of divine power within himself.
By the spiritual power of Intuition (spiritual consciousness) man may perceive beyond the possibility of a doubt, that such a divine or spiritual power exists within himself, and feel that this power is fed and nourished from the invisible beyond, in the same sense as the life of a plant is stimulated into action by the sunshine, which the plant may feel but which it cannot see.
Likewise, the omnipresence of the divine power may be perceived by the interior sense of feeling, but it cannot be intellectually known. Real knowledge in regard to God is attainable only by God, having attained self-knowledge in the spirit of Man.
IV. Man Can Be Conscious Only of That Which Exists In His Consciousness.
Unspiritual man has no absolute knowledge in regard to anything whatsoever. He lives entirely in the realm of inferences and illusions. The Intellect has no actual knowledge, not even in regard to any external and visible thing, for we do not perceive the things themselves by means of our external senses; we only perceive the impressions and mental images which they produce in the sphere of our mind, and we then logically infer that the things we see, feel, hear, etc., exist, because their impressions come to our consciousness.
We cannot be conscious of the existence of any external thing unless its impression comes to our consciousness; we can form no intellectual conception of anything except of that which exists within our own intellect We cannot think a thought which does not enter our mind; we can receive, transform and remodel existing ideas; but nobody can create a new idea by his own power.
No man has the power to create anything out of nothing, nor could he produce in himself the power to think, if that power did not already exist in him. A plant does not create Life, it is the Universal Cause which manifests its presence as “Life” in the organism of a plant or an animal. It is not man who creates Mind, but it is the One that manifests itself as “Mind” by means of the organism of man. Instead of saying: “I think,” it would be more correct to say: “The Unknown is thinking in me.” Instead of saying: “I live,” it would be far more reasonable to say: “That which we call ‘Life’ is active in me.” Instead of saying: “I am conscious,” it would be more correct to say: “The absolute consciousness of the One is manifesting itself as relative consciousness in me.”
Only the spirit is self-existent and real; man’s organism, the physical one as well as that of the soul, is merely an instrument by means of which the Spirit may act upon matter and manifest its various modes of activity in a state of Unconsciousness, Consciousness, or Self-consciousness. Each particle composing the constitution of man is in either one of these three states, and the sum of these various states of consciousness produces in man the illusion of self and what he imagines to be his own individual consciousness. Only that which is divine in man can possess any real self-consciousness; for it alone is self-existent and real.
Note.—A due consideration of the above propositions will furnish us the Way to the understanding of some of the greatest mysteries of nature, such as the division of consciousness, double existence, the states after the death of the body, etc.
Intellectual man in his vanity imagines himself to be something self-existent and real, while an examination of that which he calls his own self would easily discover to him the fact that he is nothing but an ever-changing product of cosmic and preexisting influences and external conditions, and that when these influences cease to act in his form, the illusion of self will necessarily cease to exist.
That which man calls his self-consciousness and of which our modem philosophers imagine that it cannot be divided, is merely the ever-changing product of the sum of the various states of consciousness, manifested in each of his component parts, focussing together into one centre, the seat where the will resides. If the Will becomes divided, two or more such centres of consciousness may be formed; but real spiritual self-consciousness can exist only within the self-existent immortal spirit in man, which in those who live in the illusion of their lower self and more especially in those who are seeking to develop their intellect at the expense of their spirituality, is still in a state of unconsciousness.
They who have attained divine self-knowledge, know that they—their illusive selves—are nothing but an illusion and that they—in their aspect as human beings—can have no real knowledge; but the ignorant and conceited, not knowing that they know nothing, cling to the sphere of their illusive self and remain imbedded in ignorance.
Man imagines to know; but it is only the God in Man who can have any real knowledge, because he alone has the power to be conscious of himself.
If instead of worrying our brains with idle speculations, regarding the Unknown, with philosophical vagaries and inferences drawn from erroneous premises, we would open our hearts to the light of Divine Wisdom and permit the Spirit (The Logos) to “do its thinking” within ourselves, instead of impeding its action by our theories, assumptions and prejudices, we should be on the true road to Theosophy, and we should become able to see and to understand the Truth by its own Light instead of groping for it in the dark. To develop the truth within ourselves by acting according to the dictates of the truth, and to seek for the truth within our own selves, this alone is the practical way.
Note[7]
No man can be self-conscious of any other state of existence than the one in which he for the time being exists.
By means of perceiving with our external or internal senses we may become conscious of the presence of beings differing in their qualities from our own, but we cannot be self-conscious of the true nature of their existence unless we ourselves enter the state in which they exist. The animal elements in man can realize nothing above the animal plane of existence until they cease to be animal and become human or divine; only the human elements in the constitution of man can form a true conception of humanity; only the divine principle in man can become self-conscious of that which is divine, because it exists itself in that state.
Anyone may form an opinion about that which is above his knowledge; but to obtain self-consciousness and self-knowledge of a higher state of existence there is no other way but to enter that state; and no one enters a higher state as long as he remains in a lower one, nor can any one enter a higher state unless he has the power to do so. To merely imagine that one knows a thing is not actual knowledge; to fancy that one is united with Brahm is not actual conscious unification with Him. A merely imaginary state may appear to be a reality, but it is nevertheless imaginary after all.
Note.—By the sense of sight we may perceive the forms and external qualities of beings that approach us or conte within our sphere, but only by the sense of interior feeling can we become self-conscious of their true nature. We may become conscious of heat, light, sound, electricity, magnetism, life, thought, will, etc., because these activities existing beyond our sphere may induce corresponding vibrations within our own organism. There are sensitive persons who can feel the presence of a mineral or metal, because the same mineral- or metal-principles exist in their own constitution; there are others in whom the animal elements may feel the presence of a corresponding animal even in the dark; in a sensitive person the unseen presence of another person may induce sympathetic or antipathetic vibrations that may come to his consciousness; the evil elements in man will co-vibrate in the presence of evil, and that which is divine in man can recognize that which is divine in all things. Love or hate may induce vibrations of lo\-e or hate in another person; the thoughts of one person may induce similar thoughts in the mind of another who is in harmonious relation with him, the life of a healthy person may induce healthy life-action in another, and the will of one may give a similar direction to the will of another. Each particle of the microcosm of man has its own state of being, either unconscious, semi-conscious, conscious, or self-conscious, and the sum and substance of these various states of consciousness produce the ever-changing and illusive self-consciousness of individual man; but the real universal self-consciousness, that can be realized only by those who have become regenerated in the spirit, is beyond the comprehension of those elements in man which have not yet attained that state. He who has not yet attained conscious immortality asks for logical proofs why he should believe that the spirit of man is immortal. He in whom the spirit has become self-conscious of its own immortality requires no other proof; he knows that he is immortal because he is in possession of such a knowledge, he knows that truth which is self-existent in him. But man does not obtain conscious immortality by merely imagining that he is in possession of it, nor does he acquire any spiritual powers by fancying that he has them already acquired. Imaginary knowledge, love, will, etc., are not real things, they exist merely in the imagination. Real spiritual powers are self-existent and independent of the imagination of man. Such powers are love, faith, hope, patience, free will, etc., all culminating in divine wisdom; they are not created, but may be obtained by man by spiritual exercise, and spiritual exercise means the exercise of these spiritual powers. The exercise of an imaginary power can have only an imaginary result. True spiritual powers produce true results, but they cannot be effectually used by man before e has attained possession of them.
No one is in possession of any other power but that which he possesses.
Not in the shadowy realm of external or internal illusions, only at the innermost centre of our own being can we find the divine power from which all our powers originate. Not in temples and sacred books must we look for the knowledge of God. He in whom the divine spirit has attained self-knowledge will recognize God in everything; he who cannot find God within his own self will find Him nowhere in the universe.
To know the powers that exist in ourselves we must look for them within ourselves; no one can find his own perfection anywhere but within himself; only when he has attained a certain degree of perfection can he recognize in others the same degree. It is far more important to attain self-knowledge than to attempt to borrow the knowledge of others. Why should we trouble ourselves so much to learn whether a man is perfect or imperfect, as long as we have no perfection ourselves? Why should we be so anxious to know what this or that man knows or is imagined to know, as long as we do not know ourselves? Only that which we realize ourselves constitutes our real self-knowledge.
Note.—All natural forms grow from a centre, all powers have one common origin. That which exists beyond us does not belong to us as long as it has not come into our possession. From the spark of divine fire existing in the centre of man’s constitution originate all his powers, intellectual, emotional and physical motion. Money, fame, social position and other external things do not constitute the real power of man; it is they who exercise their powers through him who enters into their possession. By their connection with him they endow him temporarily with certain powers, which he imagines to be his own; but if that connection is broken, that imaginary power departs. He who depends for power on external conditions is dependent on these conditions; he who can unconditionally control the powers that exist in himself is in possession of real power; he is his own master and free. Real knowledge is independent of the opinions of others; free will is one with the law; real love is always free and not bound by any selfish desire; real patience does not need to be kept alive with false hopes, and real hope and faith are coexistent with knowledge.
There are very few people who are in possession of knowledge, the vast majority imagine they know, but live only in the realm of opinion. Our age claims to treat mere belief with contempt, and nevertheless nearly all its so-called knowledge is nothing else but belief, resting upon certain theories which are accepted as being self-evident.
Science says; There are certain things which you cannot see, and which we ask you to believe. We give you certain reasons why you should believe what we say; we give you logical deductions in the place of direct perception. We give you reasons why you should believe in the existence of truths which you cannot know by the power of direct perception, because you do not possess that power.
One of the fundamental doctrines upon which our science is based, is that things actually are what they appear to be. We know of no other world but the world of phenomena, and imagining these phenomena to be realities we believe ourselves to be in the possession of real knowledge.
Religion says; We ask you to believe what we say, and we decline to give you any satisfactory’ reasons for it, because the things in which we ask you to believe are beyond your understanding. As God has not revealed Himself to you, you must believe in Him because it is said that He has revealed Himself to others. To believe in God it is necessary that you should believe in the veracity of our statement. Your faith in God depends on the amount of faith you put in the trustworthiness of your minister.
Wisdom says: I teach you nothing except my own being. Take me in your possession and you will know all that is worth knowing. If you are now blind and in darkness, try to open your eyes and to see for yourself; the light is around you and in you and everywhere; all that you have to do is to make yourself receptive for it. Let the truth identify itself with your being; you will then know’ it and be able to dispense with your logic; learn to see by the light of reason, and your speculation and theories will become useless to you; if the eternal truths are now beyond your understanding, learn to know that which is divine and eternal in yourself, and through it you will come to its understanding.
Words and letters are shadows; wisdom is light. He who speaks much wastes much force; he who absorbs wisdom gains power. The intellect is the shadow of the light of intelligence, it deals only with shadows as long as it is not illuminated by wisdom. Reason requires no arguments, it knows because it is, and it is because it knows itself.
To be perfect, that which is already perfect requires no change, but that which is imperfect requires to be changed.
God, i.e., the absolute in its aspect as absolute perfection is what it is and does not need to become. Being self-existent, eternal and universal, it is independent of any external conditions, if such conditions were imaginable where God includes the all and where there can therefore be nothing external. The one is the all in which everything exists and there can be no outside to it, for if there were anything outside the all, the all would not be what it is. Everything exists in the one and is a manifestation of the one beyond which nothing exists; but not in everything is a manifestation of the absolute perfection of the one, because perfection cannot manifest itself fully in imperfect forms. The absolute is independent of conditions, but its manifestations depend on conditions. The one manifests itself in a stone as a stone, in a plant as a plant, in an animal as an animal, in a man as a man, in a God as a God, in a devil as a devil. The one in its own essence is unchangeable, but the forms of his activities and manifestations are subject to change, and a higher activity requires for its manifestation a more perfect form. Forms and activities change, but the centre in which is rest remains for ever unchanged.
Note.—If all that exists is one, then everything that exists in the one and seems to differ from other things therein can be nothing else but modifications of the original activity in the one within itself. These modifications are exceedingly numerous, and may take place unconsciously, consciously, or with self-consciousness, according to the conditions in which they are manifesting themselves; they may proceed in straight or curved lines, in circles or spirals, and in an endless variety of vibrations such as constitute the various unconscious, semiconscious, conscious, and self-conscious forces in nature: motion, heat, light, sound, electricity, magnetism, life, thought, will, love and wisdom, with all their inter-relations and correspondences. If a progressive vibration meets with an obstacle, its direction will be changed and if it is surrounded by obstacles from all sides, it will then necessarily move around its own centre and constitute a stationary’ vibration of the same eternal and universal substance, that is to say, an atom of matter.
A great many misconceptions arise continually from the old habit of looking upon matter and motion as if they were two essentially different things, instead of merely two aspects of the eternal one. Absolute rest is as unthinkable as absolute motion. Matter without motion is to the philosophically thinking mind as inconceivable as motion without substance. Matter, motion, and space cannot be conceived one without the other; they are eternally one; even the smallest atom of matter must have motion and extension and is subject to laws; or to express it in other words, even the smallest atom, as well as the greatest solar system, is an organized whole in which the eternal one manifests itself, and there can be nothing dead or immovable in the universe. There can be no absolute death or annihilation, for motion can never cease; it is self-existent with matter and space.
All forces in nature are modifications of that manifestation of the one which is called “motion”; all substances are modifications of that manifestation of the one which is called “matter.” All forms are instruments in and through which the one is manifesting itself. In an unconscious form the one manifests itself in an unconscious state, in a form capable to live as a living power, in a sensitive form as emotion, in the intellect as intelligence, in the wise as the light of wisdom. By improving the form we do not create a new force, we merely’ establish conditions under which the eternal one may manifest itself in a higher mode of action. The eternal one which may manifest itself as heat in a stone, as light in the fire, as magnetism in iron, may manifest itself as emotion in the soul, as thought in the mind, as self-knowledge in the spirit. All is essentially one, from mechanical motion up to intelligence and divine wisdom, only the modes of its manifestation differ from each other according to the prepared conditions. God is one and cannot be changed or improved by man, but man may prepare within himself the conditions so that God may manifest His divine power in him. For a higher manifestation of power a more perfect form is required, and therefore imperfect forms die, but that which is eternal and self-existent remains, because it is not its existence but merely its manifestation that depends on condition; it is itself unconditional, universal, and permanent.
Notes:
[1] Self-Evident Truths and and Logical Deductions. F. Hartmann, M.D. Lucifer 2, no. 7 (March 1888), 6-8. {This article was reformatted from the original, but with the content unchanged other than fixing minor typos, by Robert Hutwohl, ©2025}
[2] But compare editorial in the February No. of Lucifer: “Self-evident” truth may be considered absolute in relation to this Earth—only casually. It is still relative, not absolute with regard to its Universal Absoluteness.—[Ed.]
[3] But can the Absolute have any relation to the conditioned or the finite? Reason and metaphysical philosophy answer alike—No. The “Self-existent” can only be the Absolute, and esoteric philosophy calls it therefore the “Causeless Cause,” the Absolute Root of all, with no attributes, properties or conditions. It is the one Universal Law of which immortal man is a part, and which, therefore, he senses under the only possible aspects—those of absolute immutability transformed into absolute activity—on this plane of illusion—or eternal ceaseless motion, the ever Becoming. Spirit, Matter, Motion, are the three attributes, on this our plane. In that of self-existence the three are ONE and indivisible. Hence we say that Spirit, Matter, and Motion are eternal, because one, under three aspects. Our differences, however, in this excellent paper, are simply in terms and expressions or Form—not in ideas or thought.—[Ed.]
[4] An illustration of the transformation of will-power into mechanical motion, even without the aid of the physical body, may be seen if we succeed in dispersing a cloud in the sky by the power of will; an experiment which may be successfully tried by anyone who is able to concentrate his thoughts. (See Cahagnet: “Les mystéres de la Magie.”)
[5] Self-Evident Truths and and Logical Deductions. F. Hartmann, M.D. Lucifer 2, no. 8 (April 1888), 92-95. {This article was reformatted from the original, but with the content unchanged other than fixing minor typos, by Robert Hutwohl, ©2025}
[6] {Whenever Dr. Hartmann uses the word “God,” he is always referring to the Divine Essence, the Monad, the Logos, or the Inner Man. Not the theist’ God.—Robert Hutwohl}
[7] Self-Evident Truths and and Logical Deductions. F. Hartmann, M.D. Lucifer 10, no. 59 (July 1892), 373-377. {This article was reformatted from the original, but with the content unchanged other than fixing minor typos, by Robert Hutwohl, ©2025}