The Cloud Upon the Sanctuary

7/27/2019 The Cloud Upon the Sanctuary

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THE CLOUD UPON THE SANCTUARY

by Karl von Eckartshausen

Translated by Isabel de Steiger

Introduction by A.E. Waite

Third issue, revised and enlarged

London, William Rider Son, ltd.

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CONTENTS PAGE

I&TR'()*TI'&

LETTER I

LETTER II

LETTER III

LETTER I+

LETTER +

LETTER +I

INTRODUCTION!"!#$ %rom &$he '(oud upon the )anctuar*+, cartshausen is a name on(* to the 'hristian$ranscendenta(ists o% ng(and. e wrote much+ and at his period and in his p(ace+ he exercisedsome considera(e in%(uence ut his other wors are practica((* unnown among us+ whi(e in2erman* the maorit* at (east seem %orgotten+ even among the specia( c(ass to which some o%them might e assumed to appea(. &$he '(oud upon the )anctuar*, has+ e(ieve+ a(wa*sremained in the memor* o% a %ew+ and is destined sti(( to survive+ %or it carries with it a message o%ver* deep signi%icance to a(( those who (oo eneath the od* o% re(igious doctrine %or the oneprincip(e o% (i%e which energies the who(e organism. $his trans(ation has o%%ered it %or the %irst timeto ng(ish readers+ and it enters here upon the third phase o% its existence. t appeared origina((* inthe pages o% &$he nnown 7or(d+, a magaine devoted to the deeper understanding o%phi(osophica( and m*stica( re(igion+ and it was a%terwards repu(ished in vo(ume %orm+ o% whichedition this is a new issue. t has attracted ver* considera(e attention and deserved it it has eveneen trans(ated into 8rench+ under the auspices o% the (ate 'ountess o% 'aithness+ %or the pageso% 9!urore. $hese %ew words o% i(iograph* are not unnecessar* ecause the* esta(ish the %actthat there has een some (itt(e sentiment o% interest woring within a restricted circ(e+ as one ma*hope+ towards a more genera( di%%usion and now(edge o% a document which is at once suggestive%rom the (iterar* standpoint and pro%ound(* moving %rom other and higher considerations. tencourages me to thin that man* persons who now and appreciate it now+ or ma* come underits in%(uence in the %uture+ wi(( (earn with p(easure the (itt(e that can te(( them o% its author+ the


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'ounci((or cartshausen+ and o% certain other oos not o% his writing+ which+ as thin+ connecttherewith+ and the stud* o% which ma* he(p us to understand its message.

"erhaps the most interesting thing that can sa* at the eginning concerning cartshausen isthat he connects with that group o% $heosophists o% which 9avater was so important a %igure+ the;aron ircherger an accomp(ished and interesting recorder+ and 9ouis '(aude de )aint-=artin a

correspondent in 8rance and a certain source o% (eading. n his (etters to )aint-=artin+ irchergersa*s that cartshausen+ with whom he was in %reuent communication+ was a man o% immensereading and wonder%u( %erti(it* he regarded him in other respects as an extraordinar* personage+&whatever wa* providence ma* have (ed him., t wou(d appear that at this period+ name(*+ in 1?5+cartshausen was (ooing %or and otaining his chie% (ight %rom the m*stica( stud* o% numers+ ut

was a(so+ to use the vei(ed and cautious (anguage o% the correspondence+ in eno*ment o% moredirect %avours. )aint-=artin con%esses on his own part that he was more interested incartshausen than he cou(d express. ircherger must have he(d him in even higher estimation+and undertoo a ourne* to the )wiss %rontier actua((* %or the purpose o% receiving %rom him thepersona( communication o% the 9ost 7ord ut the i((ness o% the proposed communicator %rustratedthis proect. $he point is important ecause it esta(ishes the pretensions o% cartshausen. !s tothe 'ounci((or o% ;erne so to us+ he comes speaing with authorit* and whatever ma* e our

opinion as to the ind o% sacramenta(ism or econom* which was conve*ed in a proposa( tocommunicate the incommunica(e name+ there are some o% us who now+ at (east within certain(imits+ that the (itt(e oo which am here introducing is not one o% vain pretension. )aint-=artinacnow(edges that part o% the numerica( s*stem o% cartshausen was in astonishing agreement

with things that he had (earned (ong ago in his own schoo( o% initiation@that o% =artines de"asua((*. !(together the 8rench m*stic had %ormed the est opinion possi(e o% his 2ermanrother+ and his )wiss correspondent %urther te((s us that cartshausen+ a(though a courtier+

wa(ed in the narrow wa* o% the inner (i%e. n a (etter to ircherger dated =arch 1?th+ 1?5+cartshausen ears witness to his own persona( experience and instructions received %romaove+ his consciousness o% a higher presence+ the answers which he had received and thevisions+ with the steps * which he had advanced even to the attainment o% what he terms &the9aw in its %u((ness., have thought it we(( to give these data derived %rom private correspondence+the pu(ication o% which was never designed or expected at the time+ ecause the* constitute asetch o% cartshausen taen to some extent unawares+ when there cou(d e the (east reason tosuppose that he was adopting an attitude. 9et us now compare the ver* strong c(aim which the*incorporate with that o% &$he '(oud upon the )anctuar*, itse(%+ and the (itt(e ana(*sis which sha((give here wi((+ thin+ e otherwise servicea(e to readers as a summar* o% the chie% purport o% the

wor. t is possi(e * seeing inward(* to approach the essentia( wisdom+ and this wisdom isAesus 'hrist who is a(so the essence o% (ove within us. $he truth o% this statement can eexperimenta((* proved * an* one+ the condition o% the experience eing the awaening within uso% a spiritua( %acu(t* cogniing spiritua( oects as oective(* and natura((* as the outward sensesperceive natura( phenomenon. $his organ is the intuitive sense o% the transcendenta( wor(d+ and itsawaening+ which is the highest oect o% re(igion+ taes p(ace in three stages: BaC mora((*+ * the

wa* o% inspiration BC inte((ectua((*+ * the wa* o% i((umination BcC spiritua((*+ * the wa* o%reve(ation. $he awaening o% this organ is the (i%ting o% the c(oud %rom the sanctuar*+ ena(ing ourhearts to ecome receptive o% 2od+ even in this wor(d. $he now(edge o% these m*steries haseen a(wa*s preserved * an advanced schoo(+ i((uminated inward(* * the )aviour+ and continued%rom the eginning o% things to the present time. $his communit* is the nvisi(e 'e(estia( 'hurch+%ounded immediate(* a%ter the 8a((+ and receiving a %irst-hand reve(ation %or the raising o% humanit*.;ut the weaness o% men as the* mu(tip(ied necessitated an externa( societ*+ name(*+ the Dutward'hurch+ which+ in the course o% time+ ecame separated %rom the nner 'hurch+ a(so throughhuman weaness. $he externa( church was origina((* consecrated in !raham+ ut received itshighest per%ection in the m*ster* o% Aesus 'hrist. $he nterior 'hurch is invisi(e and *et governs


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a(( it is perpetuated in si(ence ut in rea( activit*+ &and united the science o% the temp(e o% theancient a((iance with the spirit o% the )aviour+, or o% the interior a((iance. $his communit* o% (ight isthe reunion o% a(( those capa(e o% receiving (ight+ and is nown as the 'ommunion o% )aints. tpossesses its schoo(+ its chair+ its doctor+ and a ru(e %or students+ with %orms and oects o% stud*+and in short a method * which the* stud*+ together with degrees %or successive deve(opment tohigher a(titudes. 7e must not+ however+ regard it as a secret societ*+ meeting at certain times+

choosing its e(ders and memers+ and united * specia( oects %or even the chie% does notinvaria(* now a(( the memers+ and those who are ripe are oined to the genera( memers whenthe* thought (east (ie(*+ and at a point o% which the* new nothing. $he societ* %orms a theocraticrepu(ic+ which one da* wi(( e the #egent-=other o% the who(e wor(d. ts memers are exact(*acuainted with the innermost o% re(igions and o% the o(* =*steries+ ut these treasures areconcea(ed in so simp(e a manner that the* a%%(e unua(i%ied research.

$his doctrine o% the interior church must e interpreted * ever*one a%ter his own (ights it ispresented * cartshausen as one having %u(( now(edge and amassadoria( powers+ as onespeaing %rom the centre. =* purpose is so(e(* to show that he was sincere+ and this sincerit*%urnishes us with one more proo%+ out o% man* which are to e derived %rom other and independentsources+ that there is a great experiment possi(e+ and that some have per%ormed it. $he sincerit*

o% which spea is thin i((ustrated * his (i%e+ which wi(( now summarise rie%(*. 'ar( Eoncartshausen was orn on Aune FGth+ 15F+ at the 'ast(e o% aimhausen in ;avaria+ and wasthe natura( son o% 'ount 'ar( o% aimhausen * =arie !nne chart+ the daughter o% theoverseer o% the estates. is mother died in giving irth to him+ and he appears to have een thesuect o% the most so(icitous a%%ection on the part o% his %ather+ eing educated with the utmostpains. owever+ %rom the ear(iest *ears+ his i((egitimac* is said to have %i((ed him with perpetua(me(ancho(* and an inc(ination to retire %rom the wor(d+ characteristics which at the same timeendeared him to his %ami(* and %riends. $hrough a(( his (i%e he remained (ess or more a pre* to thepain%u( conseuences o% his origina( disua(i%ication. e was destined notwithstanding to a careero% some pu(ic importance. is %irst education was received at the co((ege o% =unich+ and hea%terwards proceeded to ngo(ds(adt %or the stud* o% phi(osoph* and (aw+ which he pursued withmared success. is universit* course at an end+ his %ather procured him the tit(e o% !u(ic'ounci((or and in 1Go he was appointed censor o% the (irar* at =unich. $his+ in spite o% therectitude and goodness which characterised him+ made him man* enemies+ ut the %avour o% the(ector 'ar( $heodore sustained him against a(( cominations. n 1G4 he was nominated eepero% the !rchives o% the (ectora( ouse+ an appointment said to have een con%erred upon himthrough the desire o% the (ector to eep him near his person. e pu(ished in a(( some sixt*-nine

wors+ emracing man* c(asses o% (iterature+ inc(uding science+ the %ine arts+ the drama+ po(itics+re(igion+ histor*+ and+ in particu(ar+ certain contriutions o% great merit to the occu(t sciences. !sa(read* indicated+ the maorit* o% these are now %orgotten+ though some o% his p(a*s seem to haveeen success%u( in their da*. &$he "reudice o% ;irth & in particu(ar+ his %irst pu(ished drama+ isdescried as aounding in %e(icitous situations and interest. e even attempted a comed*+ and thisa(so received considera(e approation. Dne on(* o% his oos+ under the tit(e &2od is the "urest9ove+, commanded wide popu(arit*. )ixt* editions are said to have een pu(ished in 2erman*+and it was trans(ated into most (anguages o% urope+ as we(( as into 9atin. t is a sma(( co((ection o%'atho(ic pra*ers and meditations on the %ear o% 2od+ the (ove o% 2od+ the e(evation o% manssentiments towards his 'reator+ the now(edge o% the terna(+ etc. $here are a(so devotiona(exercises %or use at =ass+ e%ore and a%ter 'on%ession+ and at 'ommunion+ with acts o% penanceand adoration to the ;(essed Eirgin. n a word+ %ai( to see wherein or how %ar it di%%ers %rom theinnumera(e o% piet* which have een produced during the (ast two or three centuries %or the useo% the 'atho(ic (ait*. e(ieve+ however+ that it sti(( circu(ates in 2erman*+ and perhaps even in8rance it is said to have a wonder%u( charm+ though its intense m*sticism is a(so stated to havepu(ed some o% its admirers it has indeed een descried as speaing the (anguage and


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expressing the sou( o% 8ene(on. cartshausen+ however+ as a(read* indicated+ wrote other andver* di%%erent oos+ some on magic and some on the properties o% numers+ and he is evenaccredited with a certain now(edge o% !(chem*. 8ina((*+ he was the author o% &$he '(oud upon the)anctuar*+, though the iographers to whom am indeted a(most %or the words o% this noticehave scarce(* mentioned this (ast and crowning production o% his inte((ectua( (i%e. n his privatecapacit* he was exceeding(* amia(e and charita(e+ devoting ever* month the resu(t o% his

economies to the poor+ and his who(e time to the practice o% virtue. e was married three times+and (e%t severa( chi(dren. e died on =a* 13th+ 1G13+ a%ter a pain%u( i((ness. $he monographs o% hisperiod mention him as one o% the est writers o% ;avaria.

$here are two matters to which e%ore conc(uding wish to draw attention rie%(*+ and+ as regardsthe %irst+ in a ver* particu(ar manner. $he point o% view %rom which &$he '(oud upon the )anctuar*,shou(d e regarded is important %rom the c(aim which it maes. 7hat is this inner church o% whichcartshausen speas+ is a uestion which readers must answer %or themse(ves+ according totheir est direction. Dne thing which it is not has een indicated * cartshausen himse(%. t is notan* corporate od* existing mere(* within the church and contro((ing and (eading it %rom a speci%ic(oca( centre. $his possii(it* eing negatived * the est o% a(( authorit* on the suect+ shou(d (ieon m* own responsii(it* to negative a(so its most direct and c(earest antithesis. t does not answer

to the co((ective mind or oversou( o% the most advanced memers o% the visi(e church+ nor is it theconsensus omnium sanctorum which+ according to the o(d church maxim+ is sensus spiritus)ancti. Hespite the asence o% a(( corporate onds+ there is in the c(aim itse(% too direct asuggestion o% conscious association occurring somehow in this present ph*sica( (i%e. 7e must taethe e* which cartshausen himse(% o%%ers+ name(*+ that there is within a(( o% us a dormant %acu(t*+the awaening o% which within us gives entrance+ as it deve(ops+ into a new wor(d o%consciousness+ which is one o% the initia( stages o% that state which he+ in common with a(( otherm*stics+ terms union with the Hivine. n that union+ outside a(( %orma( sects+ a(( orthodox onds o%%e((owship and vei(s and wes o% s*mo(ism+ we sha(( %orm or do %orm actua((* a greatcongregation+ the %irst %ruits o% immorta(it*+ and in virtue o% the so(idarit* o% humanit*+ and in virtueo% the great doctrine o% the communication o% a(( things ho(* with a(( that sees %or ho(iness+ theaove and the e(ow+ this congregation is+ in ver* truth+ the (eader o% the visi(e church o% %aith+aspiration and strugg(e+ the church triumphant over-watching the church mi(itant+ and the channe(through which the graces and the enedictions o% the ho(* and g(orious Iion are administered tothe Iion which is on earth.

$he second point concerns certain oos which have promised to mention as connecting with thec(aim o% cartshausen+ and perhaps in some measure assisting us to get in touch with that c(aim.n%ortunate(*+ in this restricted notice+ can do (itt(e more than name them. $he %irst is &$he=*ster* o% the 'ross+, origina((* pu(ished in 13F+ anon*mous(*+ in the 8rench (anguage+ utevident(* written * a %oreigner. t is a pro%ound and eauti%u( wor which+ unnown to the wor(d at(arge+ has in private+ i% ma* so spea+ in%(uenced man* to their advancement+ and to the deeperunderstanding and %ruition o% the hidden truth. )trong(* emedded in this oo wi(( e %oundsevera( o% the governing ideas and aspirations o% schoo(s o% m*stic thought which ecamei((ustrious in (ater *ears. ma* add that am acuainted with the existence o% a trans(ation made

man* *ears ago+ ut sti(( remaining in manuscript. $he next oos which wou(d note come at %irstsight a (itt(e strange(* in the pro%essed connection+ ut the* enter none the (ess into the seriesthe* are the two dramatic poems o% the 2erman poet+ 7erner+ name(*+ &$he $emp(ars in '*prus,and &$he ;rothers o% the 'ross., $he* are the wor o% a man who was intimate(* acuainted withthe occu(t movement o% his period@that o% the 8rench #evo(ution@and a participant therein. !%tera(( his experience he carried his great genius and exceptiona( now(edge into the %o(d o% the 9atin'hurch and ecame a priest. is two p(a*s conve* man* moving suggestions o% a guiding utunnown hand (eading the 'hristian 'hurch. $he next oo is o% #ussian origin+ ut wastrans(ated into 8rench and pu(ished in "aris in 1G01 o% this trans(ation a reprint was issued


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recent(* at 9*ons. t is entit(ed &)ome 'haracteristics o% the nterior 'hurch., t connects the pointo% view which is met with in &$he =*ster* o% the 'ross & with that o% cartshausen+ and isinteresting on account o% its origin+ and a(so %or certain =artinistic associations+ ut it is (esssuggestive and (ess pro%ound. 8ina((*+ there is a ver* remara(e and ma* add a ver* rare serieso% wors pu(ished at ;er(eurg in the province o% 7estpha(ia in seven vo(umes+ dated 13G. t isentit(ed &Jew )piritua( Hiscourses on various matters o% the nterior 9i%e and the Hoctrines o% the

'hristian #e(igion+ or testimon* o% a 'hi(d o% $ruth concerning the 7a*s o% the )pirit., $hesediscourses occup* three vo(umes two others contain a commentar* on the !poca(*pse the sixthvo(ume is a (itera( and m*stica( exp(anation o% the epist(e to the #omans+ with some supp(ementar*papers and a catechism o% the science o% 'hristian re(igion. $he seventh vo(ume is anothercommentar*+ verse %or verse+ on the %irst three chapters o% 2enesis. $he co((ection as a who(e ma*perhaps e est descried as an appea( %rom externa( creeds with their di%%erences+ theirarguments and their usti%ications+ to the witness o% the heart itse(%. t is an appea( a(so to them*stica( doctors o% the church+ and it cites man* o% the great m*stics %rom $au(er and #u*sroeto nge(recht+ !ntoinette de ;ourignon and =adame de 2u*on. $he discourses on the union o%the 'hurch o% 'hrist and the spiritua( union o% the chi(dren o% 2od+ as a(so on a new church+ in thesecond vo(ume+ wi(( e %ound ver* interesting to students o% cartshausen. $here are a(soextraordinar* ana(ogies with )aint-=artin+ cartshausen and the &=*ster* o% the 'ross, to e

%ound in the third vo(ume+ and having regard to the proximit* o% the date o% pu(ication to that o% the(ast wor+ inc(ine to the opinion that there ma* have een some connection a(so in theauthorship. 7hen a(( these wors have een studied+ not in the (etter ut in the spirit+ a(ong with&$he '(oud upon the )anctuar*+, the spiritua( truths which cartshausen has to some extentvei(ed+ and his motives %or doing so+ wi(( not e e*ond discernment+ nor the (ine o% hisexperiences in a(( cases e*ond pursuit. shou(d add that+ so %ar as can trace+ cartshausena(wa*s remained in (o*a( communication with the externa( church in which he was origina((*trained+ and did not there%ore regard apostas* and ree((ion as among the %irst evidences o%persona( i((umination. "erhaps+ (ie one o% the astern teachers+ he thought that some things cou(de changed %rom within+ and essentia((*+ without a(tering outward names and %orms.

!. . 7!$.

THE CLOUD UPON THE SANCTUARY

LETTER I

$# is no age more remara(e to the uiet oserver than our own. ver*where there is a%ermentation in the minds o% men ever*where there is a att(e etween (ight and darness+etween exp(oded thought and (iving ideas+ etween power(ess wi((s and (iving active %orce inshort ever*where is there war etween anima( man and growing spiritua( man.

t is said that we (ive in an age o% (ight+ ut it wou(d e truer to sa* that we are (iving in an age o%twi(ight here and there a (uminous ra* pierces through the mists o% darness+ ut does not (ight to%u(( c(earness either our reason or our hearts. =en are not o% one mind+ scientists dispute+ and

where there is discord+ truth is not *et apprehended.

$he most important oects %or humanit* are sti(( undetermined. Jo one is agreed either on theprincip(e o% rationa(it* or on the princip(e o% mora(it*+ or on the cause o% the wi((. $his proves thatthough we are dwe((ing in an age o% (ight+ we do not we(( understand what emanates %rom ourhearts@and what %rom our heads. "roa(* we shou(d have this in%ormation much sooner i% we didnot imagine that we have the (ight o% now(edge a(read* in our hands+ or i% we wou(d cast a (oo onour weaness+ and recognise that we reuire a more ri((iant i((umination. 7e (ive in the times o%


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ido(atr* o% the inte((ect+ we p(ace a common torch(ight upon the a(tar and we (oud(* proc(aim theaurora+ that now da*(ight is rea((* aout to appear+ and that the wor(d is emerging more and moreout o% oscurit* into the %u(( da* o% per%ection+ through the arts+ sciences+ cu(tured taste+ and even%rom a purer understanding o% re(igion.

"oor manindK $o what standpoint have *ou raised the happiness o% manL as there ever een an

age which has counted so man* victims to humanit* as the presentL as there ever een an agein which immora(it* and egotism have een greater or more dominant than in this oneL $he tree isnown * its %ruits. =ad menK 7ith *our imaginar* natura( reason+ %rom whence have *ou the (ight* which *ou are so wi((ing to en(ighten othersL !re not a(( *our ideas orrowed %rom *our senses

which do not give *ou the rea(it* ut mere(* its phenomenaL s it not true that in time and space a((now(edge is ut re(ativeL s it not true that a(( which we ca(( rea(it* is ut re(ative+ %or aso(ute truthis not to e %ound in the phenomena( wor(d. $hus *our natura( reason does riot possess its trueessence+ ut on(* the appearance o% truth and (ight and the more this appearance increases andspreads+ the more the essence o% (ight inward(* %ades+ and the man con%uses himse(% with thisappearance and gropes vain(* a%ter the da(ing phantasma( images he conures.

$he phi(osoph* o% our age raises the natura( inte((ect into independent oectivit*+ and gives itudicia( power+ she exempts it %rom an* superior authorit*+ she maes it vo(untar*+ converting it into

divinit* * c(osing a(( harmon* and communication with 2od and this god #eason+ which has noother (aw ut its own+ is to govern =an and mae him happ*K . . .

. . . Harness a(e to spread (ightK . . . Heath capa(e o% giving 9i%eK . . .

$he truth (eads man to happiness. 'an *ou give itL

$hat which *ou ca(( truth is a %orm o% conception empt* o% rea( matter+ the now(edge o% which isacuired %rom without and through the senses+ and the understanding co-ordinates them *oserved s*nthetic re(ationship into science or opinion.

Mou astract %rom the )criptures and $radition their mora(+ theoretica( and practica( truth ut asindividua(it* is the princip(e o% *our inte((igence+ and as egotism is the incentive to *our wi((+ *ou donot see+ * *our (ight+ the mora( (aw which dominates+ or *ou repe( it with *our wi((. t is to this

(ength that the (ight o% to-da* has penetrated. ndividua(it* under the c(oa o% %a(se phi(osoph* is achi(d o% corruption.

7ho can pretend that the sun is in %u(( enith i% no right ra*s i((uminate the earth+ and no warmthvita(ises vegetationL % wisdom does not ene%it man+ i% (ove does not mae him happ*+ ut ver*(itt(e has een done %or him on the who(e.

DhK i% on(* natura( man+ that is+ sensuous man+ wou(d on(* (earn to see that the source o% hisinte((igence and the incentive o% his wi(( are on(* his individua(it*+ he wou(d then see interior(* %or ahigher source+ and he wou(d there* approach that which a(one can give this true e(ement+ecause it is wisdom in its essentia( sustance.

Aesus 'hrist is that 7isdom+ $ruth+ and 9ove. e+ as 7isdom+ is the "rincip(e o% reason+ and the)ource o% the purest inte((igence. !s 9ove+ e is the "rincip(e o% mora(it*+ the true and pure

incentive o% the wi((.

9ove and 7isdom eget the spirit o% truth+ interior (ight this (ight i((uminates us and maessupernatura( things oective to us.

t is inconceiva(e to what depths o% error a man %a((s when he aandons simp(e truths o% %aith *opposing his own opinions.

Dur centur* tries to decide * its BrainC inte((igence+ wherein (ies the princip(e or ground o% reasonand mora(it*+ or the ground o% the wi(( i% the scientists were mind%u(+ the* wou(d see that these


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things are etter answered in the heart o% the simp(est man+ than through their most ri((iantcasuistr*. $he practica( 'hristian %inds this incentive to the wi((+ the princip(e o% a(( mora(it*+ rea((*and oective(* in his heart and this incentive is expressed in the %o((owing %ormu(a:--&9ove 2od

with a(( th* heart+ and th* neighour as th*se(%.,

$he (ove o% 2od and his neighour is the motive %or the 'hristians wi((+ and the essence o% (ove

itse(% is Aesus 'hrist in us.t is in this wa* the princip(e o% reason is wisdom in us and the essence o% wisdom+ wisdom in itssustance+ is again Aesus 'hrist+ the (ight o% the wor(d. $hus we %ind in im the princip(e o% reasonand o% mora(it*.

!(( that am now sa*ing is not h*perph*sica( extravagance it is rea(it*+ aso(ute truth+ thatever*one can prove %or himse(% * experience+ as soon as he receives in himse(% the princip(e o% a((reason and mora(it*@Aesus 'hrist+ eing wisdom and (ove in essence.

;ut the e*e o% the man o% sensuous perception on(* is %irm(* c(osed to the %undamenta( asis o% a((that is true and to a(( that is transcendenta(.

$he inte((igence which man* wou(d %ain raise to (egis(ative authorit* is on(* that o% the senses+whose (ight di%%ers %rom that o% transcendenta( reason+ as does the phosphorescent g(immer o%deca*ed wood %rom the g(ories o% sunshine.

!so(ute truth does not exist %or sensuous man it exists on(* %or interior and spiritua( man whopossesses a suita(e sensorium or+ to spea more correct(*+ who possesses an interior sense toreceive the aso(ute truth o% the transcendenta( wor(d+ a spiritua( %acu(t* which cognises spiritua(oects as oective(* and natura((* as the exterior senses perceive externa( phenomena.

$his interior %acu(t* o% the man spiritua(+ this sensorium %or the metaph*sica( wor(d+ is un%ortunate(*not nown to those who cognise on(* outside o% it@%or it is a m*ster* o% the ingdom o% 2od.

$he current incredu(it* towards ever*thing which is not cognised oective(* * our senses is theexp(anation %or the misconception o% truths which are+ o% a((+ most important to man.

;ut how can this e otherwiseL n order to see one must have e*es+ to hear+ one must have ears.

ver* apparent oect reuires its appropriate senses. )o it is that transcendenta( oects reuiretheir sensorium@and this said sensorium is c(osed in most men. ence men udge themetaph*sica( wor(d through the inte((igence o% their senses+ even as the (ind imagine co(ours andthe dea% udge tones@without suita(e senses.

$here is an oective and sustantia( ground o% reason+ an oective and sustantia( motive %or thewi((. $hese two together %orm the new princip(e o% (i%e+ and mora(it* is there essentia((* inherent.$his pure sustance o% reason and wi((+ re-uniting in us the divine and the human+ is Aesus 'hrist+the (ight o% the wor(d+ who must enter into direct re(ationship with us+ to e rea((* recognied.

$his rea( now(edge is actua( %aith+ in which ever*thing taes p(ace in spirit and in truth. $hus oneought to have a sensorium %itted %or this communication+ an organised spiritua( sensorium+ aspiritua( and interior %acu(t* a(e to receive this (ight ut it is c(osed to most men * their senses.

$his interior organ is the intuitive sense o% the transcendenta( wor(d+ and unti( this intuitive sense ise%%ective in us we can have no certaint* o% more (o%t* truths.

$his organism is natura((* inactive since the 8a((+ which degraded man to the wor(d o% ph*sica(senses a(one. $he gross matter which enve(ops this interior sensorium is a %i(m which vei(s theinterna( e*e+ and there%ore prevents the exterior e*e %rom seeing into spiritua( rea(ms. $his samematter mu%%(es our interna( hearing+ so that we are dea% to the sounds o% the metaph*sica( wor(d itso para(*ses our spiritua( speech that we can scarce(* stammer words o% sacred import+ words we


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%u((* pronounced once+ and * virtue o% which we he(d authorit* over the e(ements and the externa(wor(d.

$he opening o% this spiritua( sensorium is the m*ster* o% the Jew =an@the m*ster* o%#egeneration+ and o% the vita( union etween 2od and man@it is the no(est oect o% re(igion onearth+ that re(igion whose su(ime goa( is none other than to unite men with 2od in )pirit and in

$ruth.7e can there%ore easi(* see * this how it is that re(igion tends a(wa*s towards the suection o%the senses. t does so ecause it desires to mae the spiritua( man dominant+ in order that thespiritua( or tru(* rationa( man ma* govern the man o% sense. "hi(osoph* %ee(s this truth+ on(* itserror consists in not apprehending the true source o% reason+ and ecause she wou(d rep(ace it *individua(it* * sensuous reason.

!s man has interna((* a spiritua( organ and a sensorium to receive the true princip(e o% divinewisdom+ or a true motive %or the wi(( or divine (ove+ he has a(so exterior(* a ph*sica( and materia(sensorium to receive the appearance o% (ight and truth. !s externa( nature can have no aso(utetruth+ ut on(* phenomena((* re(ative+ there%ore+ human reason cannot cognise pure truth+ it canut apprehend through the appearance o% phenomena+ which excites the (ust o% the e*e+ and inthis as a source o% action consists the corruption o% sensuous man and the degradation o% nature.

$his exterior sensorium in man is composed o% %rai( matter+ whereas the interna( sensorium isorganied %undamenta((* %rom incorrupti(e+ transcendenta(+ and metaph*sica( sustance.

$he %irst is the cause o% our depravit* and our morta(it*+ the second the cause o% our incorruptii(it*and o% our immorta(it*.

n the regions o% materia( and corrupti(e nature morta(it* hides immorta(it*+ there%ore a(( ourtrou(e resu(ts %rom corrupti(e morta( matter. n order that man shou(d e re(eased %rom thisdistress+ it is necessar* that the immorta( and incorrupti(e princip(e+ which dwe((s within+ shou(dexpand and asor the corrupti(e princip(e+ so that the enve(ope o% the senses shou(d e opened+and man appear in his pristine purit*.

$his natura( enve(ope is a tru(* corrupti(e sustance %ound in our (ood+ %orming the %(esh(* onds

inding our immorta( spirits under the servitude o% the morta( %(esh.

$his enve(ope can e rent more or (ess in ever* man+ and this p(aces him in greater spiritua((iert*+ and maes him more cognisant o% the transcendenta( wor(d.

$here are three di%%erent degrees in the opening o% our spiritua( sensorium.

$he %irst degree reaches to the mora( p(ane on(*+ the transcendenta( wor(d energises through us inut * interior action+ ca((ed inspiration.

$he second and higher degree opens this sensorium to the reception o% the spiritua( and theinte((ectua(+ and the metaph*sica( wor(d wors in us * interior i((umination.

$he third degree+ which is the highest and most se(dom attained+ opens the who(e inner man. t

reas the crust which %i((s our spiritua( e*es and ears it revea(s the ingdom o% spirit+ and ena(esus to see oective(*+ metaph*sica(+ and transcendenta( sights hence a(( visions are exp(ained%undamenta((*.

$hus we have an interna( sense o% oectivit* as we(( as externa((*. Dn(* the oects and thesenses are di%%erent. xterior(* anima( and sensua( motives act in us and corrupti(e sensuousmatter energises. nterior(* it is metaph*sica( and indivisi(e sustance which gains admittance

within+ and the incorrupti(e and immorta( essence o% our )pirit receives its in%(uence.Jeverthe(ess+ genera((* things pass much in the same wa* interior(* as the* do externa((*. $he (awis ever*where the same. ence+ as the spirit or our interna( man has uite other senses+ and uite


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another oective sight %rom the rationa( man one need not e surprised that it Bthe spiritC shou(dremain an enigma %or the scientists o% our age+ %or those who have no oective sense o% thetranscendenta( and spiritua( wor(d. ence the* measure the supernatura( * the measurement o%the senses. owever+ we owe a det o% gratitude towards the phi(osopher ant %or his view o% thetruths we have promu(gated.

ant has shown incontesta(* that the natura( reason can now aso(ute(* nothing o% what issupernatura(+ and that it can never understand ana(*tica((* or s*nthetica((*+ neither can it prove thepossii(it* o% the rea(it* o% 9ove+ )pirit+ or o% the Heit*.

$his is a great truth+ (o%t* and ene%icia( %or our epoch+ though it is true that )t "au( has a(read*enunciated it B1 'or. i. F-F4C. ;ut the "agan phi(osoph* o% 'hristian scientists has een a(e toover(oo it up to ant. $he virtue o% this truth is dou(e. 8irst+ it puts insurmounta(e (imits to thesentiment+ to the %anaticism and to the extravagance o% carna( reason. $hen it shows * da(ingcontrast the necessit* and divinit* o% #eve(ation. t proves that our human reason+ in its state o%un%o(dment+ has no other oective source %or the supernatura( than reve(ation+ the on(* source o%instruction in Hivine things or o% the spiritua( wor(d+ the sou( and its immorta(it* hence it %o((owsthat without reve(ation it is aso(ute(* impossi(e to suppose or conecture an*thing regardingthese matters.

7e are+ there%ore+ indeted to ant %or proving phi(osophica((* now-a-da*s+ what (ong ago wastaught in a more advanced and i((uminated schoo(+ that without reve(ation no now(edge o% 2od+neither an* doctrine touching the sou(+ cou(d e at a(( possi(e.

t is there%ore c(ear that a universa( #eve(ation must serve as a %undamenta( asis to a(( mundanere(igion.

ence+ %o((owing ant+ it is c(ear that the transmundane now(edge is who((* inaccessi(e tonatura( reason+ and that 2od inhaits a wor(d o% (ight+ into which no specu(ation o% the un%o(dedreason can penetrate. $hus the rationa( man+ or man o% human reason+ has no sense o%transcendenta( rea(it*+ and

Np. 1FO

there%ore it was necessar* that it shou(d e revea(ed to him+ %or which %aith is reuired+ ecausethe means are given to him * %aith where* his inner sensorium un%o(ds+ and through which hecan apprehend the rea(it* o% truths otherwise incapa(e o% eing understood * the natura( man.

t is uite true that with new senses we can acuire sense o% %urther rea(it*. $his rea(it* existsa(read*+ ut is not nown to us+ ecause we (ac the organ * which to cognise it. Dne must not(a* the %au(t to the percept+ ut on the receptive organ.

7ith+ however+ the deve(opment o% the new organ we have a new perception+ a sense o% newrea(it*. 7ithout it the spiritua( wor(d cannot exist %or us+ ecause the organ rendering it oective tous is not deve(oped.

7ith+ however+ its un%o(dment+ the curtain is a(( at once raised+ the impenetra(e vei( is torn awa*+

the c(oud e%ore the )anctuar* (i%ts+ a new wor(d sudden(* exists %or us+ sca(es %a(( %rom the e*es+and we are at once transported %rom the phenomena( wor(d to the regions o% truth.

2od a(one is sustance+ aso(ute truth e a(one is e who is+ and we are what e has made us.8or im+ a(( exists in nit* %or us+ a(( exists in mu(tip(icit*.

! great man* men have no more idea o% the deve(opment o% the inner sensorium than the* have o%the true and oective (i%e o% the spirit+ which

Np. 13O


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the* neither perceive nor %oresee in an* manner. ence it is impossi(e to them to now that onecan comprehend the spiritua( and transcendenta(+ and that one can e raised to the supernatura(+even to vision.

$he great and true wor o% ui(ding the $emp(e consists so(e(* in destro*ing the misera(e !damichut and in erecting a divine temp(e this means+ in other words+ to deve(op in us the interior

sensorium+ or the organ to receive 2od. !%ter this process+ the metaph*sica( and incorrupti(eprincip(e ru(es over the terrestria(+ and man egins to (ive+ not an* (onger in the princip(e o% se(%-(ove+ ut in the )pirit and in the $ruth+ o% which he is the $emp(e.

$he mora( (aw then evo(ves into (ove %or ones neighour in deed and in truth+ whereas %or thenatura( man it is ut a simp(e attitude o% thought and the spiritua( man+ regenerated in spirit+ seesa(( in its essence+ o% which the natura( man has on(* the %orms void o% thought+ mere empt*sounds+ s*mo(s and (etters+ which are a(( dead images without interior spirit. $he (o%t* aim o%re(igion is the intimate union o% man with 2od and this union is possi(e in this wor(d ut it on(*can e * the opening o% our inner sensorium+ which ena(es our hearts to ecome receptive to2od.

$herein are m*steries that our phi(osoph* does not dream o%+ the e* to which is not to e %ound inscho(astic science.

ean-hile, a more advanced school has al-aysNp. 14O

existed to whom this deposition o% a(( science has een con%ided+ and this schoo( was thecommunit* i((uminated interior(* * the )aviour+ the societ* o% the (ect+ which has continued %romthe %irst da* o% creation to the present time its memers+ it is true+ are scattered a(( over the wor(d+ut the* have a(wa*s een united in the spirit and in one truth the* have had ut one inte((igenceand one source o% truth+ ut one doctor and one master ut in whom resides sustantia((* the

who(e p(enitude o% 2od+ and who a(one initiates them into the high m*steries o% Jature and the)piritua( 7or(d.

$his communit* o% (ight has een ca((ed %rom a(( time the invisi(e ce(estia( 'hurch+ or the mostancient o% a(( communities+ o% which we wi(( spea more %u((* in our next (etter.

The *loud )on the Sanctuary, by Karl Eckartshausen, !"#$#%, atsacred/te0ts.com

Np. 15O

LETTER II$ is necessar*+ m* dear rothers in the 9ord+ to give *ou a c(ear idea o% the interior 'hurch o% thati((uminated 'ommunit* o% 2od which is scattered throughout the wor(d+ ut which is governed *one truth and united in one spirit.

$his en(ightened communit* has existed since the %irst da* o% the wor(ds creation+ and its durationwi(( e to the (ast da* o% time.

$his communit* possesses a )choo(+ in which a(( who thirst %or now(edge are instructed * the)pirit o% 7isdom itse(% and a(( the m*steries o% 2od and o% nature are preserved in this )choo( %or


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the chi(dren o% (ight. . . . "er%ect now(edge o% 2od+ o% nature+ and o% humanit* are the oects o%instruction in this schoo(. t is %rom her that a(( truths penetrate into the wor(d+ she is the )choo( o%the "rophets+ and o% a(( who search %or wisdom+ and it is in this communit* a(one that truth and theexp(anation o% a(( m*ster* is to e %ound. t is the most hidden o% communities *et possessesmemers %rom man* circ(es o% such is this )choo(. 8rom a(( time there has een an exteriorschoo( ased on the interior one+ o% which it is ut the outer expression. 8rom a(( time+ there%ore+

there

Np. 16O

has een a hidden assem(*+ a societ* o% the (ect+ o% those who sought %or and had capacit* %or(ight+ and this interior societ* was ca((ed the interior )anctuar* or 'hurch. !(( that the externa('hurch possesses in s*mo( ceremon* or rite is the (etter expressive outward(* o% the spirit o% truthresiding in the interior )anctuar*.

ence this )anctuar* composed o% scattered memers+ ut tied * the onds o% per%ect unit* and(ove+ has een occupied %rom the ear(iest ages in ui(ding the grand $emp(e through theregeneration o% humanit*+ * which the reign o% 2od wi(( e mani%est. $his societ* is in thecommunion o% those who have most capacit* %or (ight+ i.e.+ the (ect. $he (ect are united in truth+and their 'hie% is the 9ight o% the 7or(d himse(%+ Aesus 'hrist+ the Dne !nointed in (ight+ the sing(emediator %or the human race+ the 7a*+ the $ruth+ and the 9i%e@"rimitive (ight+ wisdom+ and theon(* medium * which man can return to 2od.

$he interior 'hurch was %ormed immediate(* a%ter the %a(( o% man+ and received %rom 2od at %irst-hand the reve(ation o% the means * which %a((en humanit* cou(d e again raised to its rights andde(ivered %rom its miser*. t received the primitive charge o% a(( reve(ation and m*ster* it receivedthe e* o% true science+ oth divine and natura(.

;ut when men mu(tip(ied+ the %rai(t* o% man and his weaness necessitated an exterior societ*

Np. 1O

which vei(ed the interior one+ and concea(ed the spirit and the truth in the (etter. ;ecause man*peop(e were not capa(e o% comprehending great interior truth+ and the danger wou(d have een

too great in con%iding the most o(* to incapa(e peop(e. $here%ore+ interior truths were wrapped inexterna( and percepti(e ceremonies+ so that men+ * the perception o% the outer+ which is thes*mo( o% the interior+ might * degrees e ena(ed sa%e(* to approach the interior spiritua( truths.

;ut the inner truth has a(wa*s een con%ided to him who in his da* had the most capacit* %ori((umination+ and he ecame the so(e guardian o% the origina( $rust+ as igh "riest o% the)anctuar*.

7hen it ecame necessar* that interior truths shou(d e en%o(ded in exterior ceremon* ands*mo(+ on account o% the rea( weaness o% men who were not capa(e o% earing the 9ight o%9ight+ then exterior worship egan. t was+ however+ a(wa*s the t*pe and s*mo( o% the interior+that is to sa*+ the s*mo( o% the true homage o%%ered to 2od in spirit and in truth.

$he di%%erence etween spiritua( and anima( man+ and etween rationa( and sensua( man+ madethe exterior and interior imperative. nterior truth passed into the externa( wrapped in s*mo( andceremon*+ so that sensuous man cou(d oserve+ and e gradua((* there* (ed to interior truth.ence externa( worship was s*mo(ica((* t*pica( o% interior truths+ and o% the true re(ationshipetween man

Np. 1GO


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and 2od e%ore and a%ter the 8a((+ and o% his most per%ect reconci(iation. !(( the s*mo(s o%externa( worship are ased upon the three %undamenta( re(ations@the 8a((+ the #econci(iation+ andthe 'omp(ete !tonement.

$he care o% the externa( service was the occupation o% priests+ and ever* %ather o% a %ami(* was inthe ancient times charged with this dut*. 8irst %ruits and the %irst orn among anima(s were o%%ered

to 2od+ s*mo(iing that a(( that preserves and nourishes us comes %rom im a(so that anima(man must e i((ed to mae room %or rationa( and spiritua( man.

$he externa( worship o% 2od wou(d never have een separated %rom interior service ut %or theweaness o% man which tends too easi(* to %orget the spirit in the (etter+ ut the spirit o% 2od isvigi(ant to note in ever* nation those who are a(e to receive (ight+ and the* are emp(o*ed asagents to spread the (ight according to mans capacit*+ and to revivi%* the dead (etter.

$hrough these divine instruments the interior truths o% the )anctuar* were taen into ever* nation+and modi%ied s*mo(ica((* according to their customs+ capacit* %or instruction+ c(imate+ andreceptiveness. )o that the externa( t*pes o% ever* re(igion+ worship+ ceremonies and )acred ;oosin genera( have more or (ess c(ear(*+ as their oect o% instruction+ the interior truths o% the)anctuar*+ * which man+ ut on(* in the (atter da*s+ wi(( e

Np. 1?O

conducted to the universa( now(edge o% the one !so(ute $ruth.

$he more the externa( worship o% a peop(e has remained united with the spirit o% esoteric truth+ thepurer its re(igion ut the wider the di%%erence etween the s*mo(ic (etter and the invisi(e truth+the more imper%ect has ecome the re(igion even so %ar among some nations as to degenerateinto po(*theism. $hen the externa( %orm entire(* parted %rom its inner truth+ when ceremonia(oservances without sou( or (i%e remained a(one.

7hen the germs o% the most important truths had een carried ever*where * 2ods agents+ echose a certain peop(e to raise up a vita( s*mo( destined * im to mani%est %orth the means *

which e intended to govern the human race in its present condition+ and * which it wou(d eraised into comp(ete puri%ication and per%ection.

2od imse(% communicated to this peop(e its exterior re(igious (egis(ation+ e gave a(( the s*mo(sand enacted a(( the ceremonies+ and the* contained the impress+ as it were+ o% the great esoterictruth o% the )anctuar*.

2od consecrated this externa( 'hurch in !raham+ gave commandments through =oses+ and itreceived its highest per%ection in the dou(e message o% Aesus 'hrist+ existing persona((* inpovert* and su%%ering+ and * the communication o% is )pirit in the g(or* o% the #esurrection.

&o-, as 1od 2imsel3 laid the 3oundation o3 theNp. F0O

externa( 'hurch+ the who(e o% the s*mo(s o% externa( worship %ormed the science o% the $emp(e

and o% the "riests in those da*s+ ecause the m*steries o% the most sacred truths ecame externa(through reve(ation a(one. $he scienti%ic acuaintance o% this ho(* s*mo(ism was the science tounite %a((en man once more with 2od+ hence re(igion received its name %rom eing the science o%reinding man with 2od+ to ring man ac to his origin.

Dne sees p(ain(* * this pure idea o% re(igion in genera( that unit* in re(igion is within the inner)anctuar*+ and that the mu(tip(icit* o% externa( re(igions can never a(ter the true unit* which is atthe ase o% ever* exterior.

$he wisdom o% the ancient temp(e a((iance was preserved * priests and * prophets.


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$o the priests was con%ided the externa(+--the (etter o% the s*mo(+ hierog(*phics. $he prophets hadthe charge o% the inner truth+ and their occupation was to continua((* reca(( the priest to the spirit inthe (etter+ when inc(ined to (ose it. $he science o% the priests was that o% the now(edge o% exteriors*mo(.

$hat o% the prophets was experimenta( possession o% the truth o% the s*mo(s. n the interior the

spirit (ived. $here was+ there%ore+ in the ancient a((iance a schoo( o% prophets and o% priests+ theone occup*ing itse(% with the spirit in the em(em+ the other with the em(em itse(%. $he priests had

Np. F1O

the externa( possession o% the !r+ o% the shewread+ o% the cand(estics+ o% the manna+ o% !aronsrod+ and the prophets were in interior possession o% the inner spiritua( truth which was representedexterior(* * the s*mo(s ust mentioned.

$he externa( 'hurch o% the ancient a((iance was visi(e+ the interior 'hurch was a(wa*s invisi(e+must e invisi(e+ and *et must govern a((+ ecause %orce and power are a(one con%ided to her.

7hen the divine externa( NPPO worship aandoned the interior worship+ it %e((+ and 2od proved * aremara(e chain o% circumstances that the (etter cou(d not exist without the spirit+ that it is on(*there to (ead to the spirit+ and it is use(ess and even reected * 2od i% it %ai(s in its oect.

!s the spirit o% nature extends to the most steri(e depths to vivi%* and preserve and cause growth inever*thing suscepti(e to its in%(uence+ (iewise the spirit o% (ight spreads itse(% interior(* amongnations to animate ever*where the dead (etter * the (iving spirit.

$his is wh* we %ind a Ao among ido(ators+ a =e(chiede among strange nations+ a Aoseph withthe g*ptian priests+ a =oses in the countr* o% =idian+ as (iving proo%s the interior communit* o%those who are capa(e o% receiving (ight was united

Np. FFO

* one spirit and one truth in a(( times and in a(( nations.

$o these agents o% (ight %rom the one inner communit* was united the 'hie% o% a(( agents+ Aesus

'hrist imse(%+ in the midst o% time as ro*a( priest a%ter the order o% =e(chiede.$he divine agents o% the ancient a((iance hitherto represented on(* specia(ised per%ections o% 2odthere%ore a power%u( movement was reuired which shou(d show a(( at once@a(( in one. !universa( t*pe appeared+ which gave the rea( touch o% per%ect unit* to the picture+ which opened a%resh door+ and destro*ed the numer o% the s(aver* o% humanit*.

$he (aw o% (ove egan when the image emanating %rom wisdom itse(% showed to man a(( thegreatness o% his eing+ vivi%ied him anew+ assured him o% his immorta(it*+ and raised his inte((ectua(status to that o% eing the true temp(e %or the spirit.

$his 'hie% !gent o% a((+ this )aviour o% the 7or(d and universa( #egenerator+ c(aimed mans who(eattention to the primitive truth+ where* he can preserve his existence and recover his %ormerdignit*. $hrough the conditions o% is own aasement e (aid the ase o% the redemption o% man+

and e promised to accomp(ish it comp(ete(* one da* through is )pirit. e showed a(so tru(* inpart among is apost(es a(( that shou(d come to pass in the %uture to a(( the (ect.

e (ined the chain o% the communit* o% (ight among the (ect+ to whom e sent the spirit o%

Np. F3O

truth+ and con%ided to them the true primitive instruction in a(( divine and natura( things+ as a signthat e wou(d never %orsae is communit*.


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7hen the (etter and s*mo(ic worship o% the externa( 'hurch o% the ancient a((iance had eenrea(ised * the ncarnation o% the )aviour+ and veri%ied in is person+ new s*mo(s ecamereuisite $or externa( use+ which showed us through the (etter the %uture accomp(ishment o%universa( redemption.

$he rites and s*mo(s o% the externa( 'hristian 'hurch were %ormed a%ter the pattern o% these

unchangea(e and %undamenta( truths+ announcing things o% a strength and o% an importanceimpossi(e to descrie+ and revea(ed on(* to those who new the innermost )anctuar*.

$his )anctuar* remains change(ess+ though externa( re(igion receives in the course o% time andcircumstances varied modi%ication+ entai(ing separation %rom the interior spirit which can a(onepreserve the (etter. $he pro%ane idea o% wishing to &secu(arie, a(( that is 'hristian+ and to'hristianise a(( that is po(itica(+ changed the exterior edi%ice+ and covered with the shadow o% deatha(( that was interior (ight and (i%e. ence divisions and heresies+ and the spirit o% )ophistr* read* toexpound the (etter when it had a(read* (ost the essence o% truth.

'urrent incredu(it* increased corruption to its utmost point+ attacing the edi%ice o% 'hristianit* in its%undamenta( parts+ and the sacred interior

Np. F4O

was ming(ed with the exterior+ a(read* en%ee(ed * the ignorance o% wea man.

$hen was orn Heism this rought %orth materia(ism+ which (ooed on the union o% man withsuperior %orces as imaginar* then %ina((* came %orth+ part(* %rom the head and part(* %rom theheart+ the (ast degree o% mans degradation@!theism.

n the midst o% a(( this+ truth reposes invio(a(e in the inner )anctuar*.

8aith%u( to the spirit o% truth+ which promised never to aandon its communit*+ the memers o% theinterior 'hurch (ived in si(ence+ ut in rea( activit*+ and united the science o% the temp(e o% theancient a((iance with the spirit o% the great saviour o% man@the spirit o% the interior a((iance+ waitinghum(* the great moment when the 9ord wi(( ca(( them+ and wi(( assem(e his communit* in orderto give ever* dead (etter externa( %orce and (i%e.

$his interior communit* o% (ight is the reunion o% a(( those capa(e o% receiving (ight as (ect+ and itis nown as the 'ommunion o% )aints. $he primitive receptac(e %or a(( strength and truth+ con%idedto it %rom a(( time@it a(one+ sa*s )t "au(+ is in the possession o% the science o% the )aints.

;* it the agents o% 2od were %ormed in ever* age+ passing %rom the interior to the exterior+ andcommunicating spirit and (i%e to the dead (etter as a(read* said.

This illuminated community has been throughNp. F5O

time the true schoo( o% 2ods spirit+ and considered as schoo(+ it has its 'hair+ its Hoctor+ itpossesses a ru(e %or students+ it has %orms and oects %or stud*+ and+ in short+ a method * which

the* stud*.t has+ a(so+ its degrees %or successive deve(opment to higher a(titudes.

$he %irst and (owest degree consists in the mora( good+ * which the sing(e wi((+ suordinated to2od+ is (ed to 2od * the pure motive o% wi((ing with and to Aesus 'hrist+ which it does through%aith. $he means * which the spirit o% this schoo( acts are ca((ed inspirations.

$he second degree consists in the rationa( inte((ectua(it*+ * which the understanding o% the man o%virtue+ who is united to 2od+ is crowned with wisdom and the (ight o% now(edge+ and the means

which the spirit uses to produce this is ca((ed interior i((umination.


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$he third and highest degree is the entire opening o% our inner sensorium+ * which the inner manperceives oective(* and rea((*+ metaph*sica( verities. $his is the highest degree when %aithpasses into open vision+ and the means the spirit uses %or this are rea( visions.

$hese are the three degrees o% the schoo( %or true interior wisdom@that o% the i((uminated )ociet*.$he same spirit which ripens men %or this communit* a(so distriutes its degrees * the co-action

o% the ripened suect.

This school o3 -isdom has been 3orever mostNp. F6O

secret(* hidden %rom the wor(d+ ecause it is invisi(e and sumissive so(e(* to divine government.

t has never een exposed to the accidents o% time and to the weaness o% man. ;ecause on(* themost capa(e were chosen %or it+ and the spirits who se(ected made no error.

$hrough this schoo( were deve(oped the germs o% a(( the su(ime sciences+ which were %irstreceived * externa( schoo(s+ then c(othed in other %orms+ and hence degenerating.

$his societ* o% sages communicated+ according to time and circumstances+ unto the exterior

societies their s*mo(ic hierog(*phs+ in order to attract man to the great truths o% their interior.

;ut a(( exterior societies susist through this interior one giving them its spirit. !s soon as externa(societies wish to e independent o% the interior one+ and to trans%orm a temp(e o% wisdom into apo(itica( edi%ice+ the interior societ* retires and (eaves on(* the (etter without the spirit. t is thus thatsecret externa( societies o% wisdom were nothing ut hierog(*phic screens+ the truth remaininginvio(a(e in the sanctuar* so that she might never e pro%aned.

n this interior societ* man %inds wisdom and with her@!((@not the wisdom o% this wor(d which isut scienti%ic now(edge+ which revo(ves round the outside ut never touches the centre Bin whichis contained a(( strengthC+ ut true wisdom and men oe*ing her.

Np. FO

!(( disputes+ a(( controversies+ a(( the things e(onging to the %a(se cares o% this wor(d+ %ruit(essdiscussions+ use(ess germs o% opinions which spread the seeds o% disunion+ a(( error+ schisms+ ands*stems are anished. Jeither ca(umn* nor scanda( are nown. ver* man is honoured. )atire+that spirit which (oves to mae its neighour smart+ is unnown. 9ove a(one reigns.

7ant and %ee(eness are protected+ and reoicings are made at the e(evation and greatness whichman acuires.

7e must not+ however+ imagine this societ* resem(es an* secret societ*+ meeting at certaintimes+ choosing its (eaders and memers+ united * specia( oects. !(( societies+ e what the*ma*+ can ut come a%ter this interior i((uminated circ(e. $his societ* nows none o% the %orma(ities

which e(ong to the outer rings+ the wor o% man. n this ingdom o% power a(( outward %ormscease.

2od himse(% is the "ower a(wa*s present. $he est man o% his times+ the chie% himse(%+ does nota(wa*s now a(( the memers+ ut the moment when it is the 7i(( o% 2od that he shou(daccomp(ish an* oect+ he %inds them in the wor(d with certaint* to wor %or that purpose.

$his communit* has no outside arriers. e who ma* e chosen * 2od is as the %irst+ he presentshimse(% among the others without presumption+ and he is received * the others without ea(ous*.

Np. FGO


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% it e necessar* that rea( memers shou(d meet together+ the* %ind and recognise each other withper%ect certaint*.

Jo disguise can e used+ neither h*pocris* nor dissimu(ation cou(d hide the characteristic ua(itieso% this societ*+ the* are too genuine. !(( i((usion is gone+ and things appear in their true %orm.

Jo one memer can choose another+ unanimous choice is reuired. !(( men are ca((ed+ the ca((ed

ma* e chosen+ i% the* ecome ripe %or entrance.

!n* one can (oo %or the entrance+ and an* man who is within can teach another to see %or it uton(* he who is %it can arrive inside.

nprepared men occasion disorder in a communit*+ and disorder is not compati(e with the)anctuar*. $his thrusts out a(( who are not homogeneous.

7or(d(* inte((igence sees this )anctuar* in vain+ %ruit(ess a(so wi(( e the e%%orts o% ma(ice topenetrate these great m*steries a(( is undeciphera(e to him who is not ripe+ he can see nothing+read nothing in the interior.

e who is ripe is oined to the chain+ perhaps o%ten where he thought (east (ie(*+ and at a point o%which he new nothing himse(%.

)eeing to ecome ripe+ shou(d e e%%ort o% him who sees wisdom.

;ut there are methods * which ripeness is attained+ %or in this ho(* communion is the primitivestorehouse o% the most ancient and origina(

Np. F?O

science o% the human race+ with the primitive m*steries a(so o% a(( science. t is the uniue andrea((* i((uminated communit* which is aso(ute(* in possession o% the e* to a(( m*ster*+ whichnows the centre and source o% a(( nature and creation. t is a societ* which unites superiorstrength to its own+ and counts its memers %rom more than one wor(d. t is the societ* whosememers %orm a theocratic repu(ic+ which one da* wi(( e the #egent =other o% the who(e 7or(d.NPPO

4ootnotesQF1:P cant ut thin here that the words interior and exterior are transposed in trans(ating %romthe origina( 2erman to the 8rench %rom which trans(ate it+ ut put it as %ind in the text o% thever* va(ua(e edition to which have access.@. de ).

QF?:P 'apita(s are rare(* emp(o*ed. a(wa*s uote them+ ut occasiona((* use them in other p(aceswhen the sense reuires them+ so as not to con%use the cases and genders+ %or instance+ espritevident(* reuires to e written occasiona((* )pirit+ not spirit.

The *loud )on the Sanctuary, by Karl Eckartshausen, !"#$#%, atsacred/te0ts.com

Np. 30O


18/41

LETTER III

$ aso(ute truth (*ing in the centre o% =*ster* is (ie the sun+ it (inds ordinar* sight and mansees on(* the shadow. $he eag(e a(one can gae at the da(ing (ight+ (iewise on(* the preparedsou( can ear its (ustre. Jeverthe(ess the great )omething which is the inmost o% the o(*=*steries has never een hidden %rom the piercing gae o% him who can ear the (ight.

2od and nature have no m*steries %or their chi(dren. $he* are caused * the weaness o% ournature+ una(e to support (ight+ ecause it is not *et organised to ear the chaste (ight o% unvei(edtruth.

$his weaness is the '(oud that covers the )anctuar* this is the curtain which vei(s the o(* o%o(ies.

;ut in order that man ma* recover the vei(ed (ight+ strength and dignit*+ Hivinit* ends to theweaness o% its creatures+ and writes the truth that is interior and eterna( m*ster* on the outside o%things+ so that man can transport himse(% through this to their spirit.

$hese (etters are the ceremonies or the ritua(s o% re(igion+ which (ead man to the interior (i%e o%union with 2od.

Np. 31O

=*stic hierog(*phs are these (etters a(so the* are setches and designs ho(ding interior and ho(*truth.

#e(igion and the =*steries go hand in hand to (ead our rethren to truth+ oth have %or oect thereversing and renewing o% our natures+ oth have %or the end the re-ui(ding o% a temp(e inhaited* 7isdom and 9ove+ or 2od with man.

;ut re(igion and the =*steries wou(d e use(ess phenomena i% Hivinit* had not a(so accordedmeans to attain these great ends.

;ut these means are on(* in the innermost o% the sanctuar*. $he =*steries are reuired to ui(d atemp(e to #e(igion+ and re(igion is reuired to unite =an with 2od.

)uch is the greatness o% re(igion+ and such the exa(ted dignit* o% the =*steries %rom a(( time.

t wou(d e unust to *ou+ e(oved rothers+ that we shou(d thin that *ou have never regarded theo(* =*steries in this rea( aspect+ the one which shows them as the on(* means a(e to preservein purit* and integrit* the doctrine o% the important truths concerning 2od+ nature+ and man. $hisdoctrine was couched in ho(* s*mo(ic (anguage+ and the truths which it contained having eengradua((* trans(ated among the outer circ(e into the ordinar* (anguages o% man+ ecame inconseuence more oscure and uninte((igi(e.

$he =*steries+ as *ou now+ e(oved rothers+ promise things which are and which wi(( remain

Np. 3FO

a(wa*s the heritage o% ut a sma(( numer o% men these are the m*steries which can neither e

ought nor so(d pu(ic(*+ and can on(* e acuired * a heart which has attained to wisdom and(ove.

e in whom this ho(* %(ame has een awaened (ives in true happiness+ content with ever*thingand in ever*thing %ree. e sees the cause o% human corruption and nows that it is inevita(e. ehates no crimina(+ he pities him+ and sees to raise him who has %a((en+ and to restore the

wanderer+ ecause he %ee(s notwithstanding a(( the corruption+ in the who(e there is no taint.


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e sees with a c(ear e*e the under(*ing truth in the %oundation o% a(( re(igion+ he nows the sourceso% superstition and o% incredu(it*+ as eing caused * modi%ications o% truth which have not attainedper%ect eui(irium.

7e are assured+ m* esteemed rothers+ that *ou consider the true =*stic %rom this aspect+ andthat *ou wi(( not attriute to his ro*a( art+ that which the misdirected energ* o% some iso(ated

individua(s have made o% this art.t is+ there%ore+ with these views+ which accord exact(* with ours+ that *ou wi(( compare re(igion+and the m*steries o% the ho(* schoo(s o% 7isdom+ to (oving sisters who have watched over thegood o% manind since the necessit* o% their irth.

#e(igion divides itse(% into exterior and interior re(igion+ exterior signi%*ing ceremon* and interior+worship in spirit and in truth the outer schoo(s

Np. 33O

possessing the (etter and the s*mo(+ the inner ones+ the spirit and meaning@ut the outerschoo(s were united to the inner ones * ceremonies+ as a(so the outer schoo(s o% the m*steries

were (ined with the inner one * means o% s*mo(.

$hus re(igion can never e mere(* ceremon*+ ut hidden and ho(* m*steries penetrate throughs*mo( into the outer worship to prepare men proper(* %or the worship o% 2od in spirit and in truth.

Eer* soon the night o% s*mo( wi(( disappear+ the (ight wi(( ring %orth the da* and the m*steries no(onger vei(ed wi(( show themse(ves in the sp(endour o% %u(( truth.

$he vestiu(e o% nature+ the temp(e o% reason and the sanctuar* o% #eve(ation+ wi(( %orm ut one$emp(e. $hus the great edi%ice wi(( e comp(eted+ the edi%ice which consists in the re-union o% man+nature+ and 2od.

! per%ect now(edge o% man+ o% nature+ and o% 2od wi(( e the (ights which wi(( ena(e the (eaderso% humanit* to ring ac %rom ever* side their wandering rothers+ those who are (ed * thepreudices o% reason+ * the turu(ence o% passions+ to the wa*s o% peace and now(edge.

7e arc approaching the period o% (ight+ and the reign o% wisdom and (ove+ that o% 2od who is thesource o% (ight ;rothers o% (ight+ there is ut one re(igion whose simp(e truth spreads in a(( re(igions(ie ranches+ returning through mu(tip(icit* into the unit* o% the tree.

Np. 34O

)ons o% truth+ there is ut one order+ ut one ;rotherhood+ ut one association o% men thininga(ie in the one oect o% acuiring the (ight. 8rom this centre misunderstanding has causedinnumera(e Drders+ ut a(( wi(( return %rom the mu(tip(icit* o% opinions+ to the on(* truth and to thetrue Drder+ the association o% those who are a(e to receive the (ight+ the 'ommunit* o% the (ect.

7ith this measure a(( re(igions and a(( orders o% man must e measured. =u(tip(icit* is in theceremon* o% the exterior truth on(* in the interior. $he trend o% these rotherhoods is in the variet*o% exp(anation o% the s*mo(s caused * the (apse o% time+ needs o% the da*+ and other

circumstances. $he true 'ommunit* o% 9ight can e on(* one.

$he exterior s*mo( is on(* the sheath which ho(ds the inner it ma* change and mu(tip(*+ ut it cannever weaen the truth o% the interior moreover+ it was necessar* we ought to see it and tr* todecipher it to discover the meaning o% the spiritua( interior.

!(( errors+ divisions+ a(( mis-understandings in #e(igion and in secret societies on(* concern the(etter. 7hat rests ehind it remains a(wa*s pure and ho(*.


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)oon the time %or those who see the (ight wi(( e accomp(ished+ %or the da* comes when the o(dwi(( e united to the new+ the outer to the inner+ the high with the (ow+ the heart with the rain+ manwith 2od+ and this epoch is destined %or the present

Np. 35O

age. Ho not as+ e(oved rothers+ . . . wh* the present ageL . . .

ver*thing has its time %or eings suect to time and space. t is in such wise according to theunvar*ing (aw o% the 7isdom o% 2od+ who has co-ordinated a(( in harmon* and per%ection.

$he e(ect shou(d %irst (aour to acuire oth wisdom and (ove+ in order to earn the gi%t o% power+which unchangea(e Hivinit* gives on(* to those who now and those who (ove.

=orning %o((ows night+ and the sun rises+ and a(( moves on to %u(( mid-da*+ where a(( shadowsdisappear in his vertica( sp(endour. $hus+ the (etter o% truth must exist then comes the practica(exp(anation+ then the truth itse(% on(* truth can comprehend truth then a(one can the spirit o% truthappear which sets the sea(s c(osing the (ight. e who now can receive the truth wi(( understand. tis to *ou+ much (oved rothers+ *ou who (aour to reach truth+ *ou who have so %aith%u((* preservedthe g(*ph o% the ho(* m*steries in *our temp(e+ it is to *ou that the %irst ra* o% truth wi(( e directedthis ra* wi(( pierce through the c(oud o% m*ster*+ and wi(( announce the %u(( da* and the treasure

which it rings.

Ho not as who those are who write to *ou (oo at the spirit not the (etter+ the thing+ not atpersons.

Jeither pride+ nor se(% seeing+ neither does an* unworth* motive+ exist in our retreats we nowthe

Np. 36O

oect and the destination o% man+ and the (ight which (ights us wors in a(( our actions.

7e are especia((* ca((ed to write to *ou+ dear rothers o% (ight and that which gives power to ourcommission is the truth which we possess+ and which we pass on to *ou on the (east sign+ and

according to the measure o% the capacit* o% each.9ight is apt %or communication+ where there is reception and capacit*+ ut it constrains no one+ and

waits its reception tranui((*.

Dur desire+ our aim+ our o%%ice is to revivi%* the dead (etter+ and to spiritua(ise the s*mo(s+ turn thepassive into the active+ death into (i%e ut this we cannot do * ourse(ves+ ut through the spirit o%(ight o% im who is 7isdom and the 9ight o% the wor(d.

nti( the present time the nner )anctuar* has een separated %rom the $emp(e+ and the $emp(eeset with those who e(ong on(* to the precincts ut the time is coming when the nnermost wi((e re-united with the $emp(e+ in order that those who are in the $emp(e can in%(uence those whoare in the outer courts+ so that the outer pass in.

n our sanctuar* a(( the hidden m*steries are preserved intact+ the* have never een pro%aned.$his sanctuar* is invisi(e+ as is a %orce which is on(* nown through its action.

;* this short description+ m* dear rothers+ *ou can te(( who we are+ and it wi(( e super%(uous to

Np. 3O

assure *ou that we do not e(ong to those rest(ess natures who see to ui(d in this common (i%ean idea( a%ter their own %antastic imaginations. Jeither do we e(ong to those who wish to p(a* agreat part in the wor(d+ and who promise mirac(es that the* themse(ves do not understand. 7e do


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not represent either that c(ass o% minds+ who+ resenting the condition o% certain things+ have nooect ut the desire o% dominating others+ and who (ove adventure and exaggeration.

7e can a(so assure *ou that we e(ong to no other sect or association than the one true and greatone o% those who are a(e to receive the (ight. 7e are not a(so o% those who thin it their right tomou(d a(( a%ter their own mode(+ the arrogance to see to re-mode( a(( other societies we assure

*ou %aith%u((* that we now exact(* the innermost o% re(igion and o% the o(* =*steries and that wepossess with aso(ute certaint*+ a(( that has een surmised to e in the !d*tum+ and that this saidpossession gives us the strength to usti%* our commission+ and to impart to the dead (etter andhierog(*phic ever*where oth spirit and (i%e. $he treasures in our sanctuar* are man* weunderstand the spirit and meaning o% a(( s*mo(s and a(( ceremon* which have existed since theda* o% 'reation to the present time+ as we(( as the most interior truths o% a(( the o(* ;oos+ withthe (aws and customs o% primitive peop(e.

7e possess a (ight * which we are anointed+ and

Np. 3GO

* means o% which we read the hidden and secret things o% nature.

7e possess a %ire which %eeds us+ and which gives us the strength to act upon ever*thing innature. 7e possess a e* to open the gate o% m*ster*+ and a e* to shut natures (aorator*. 7enow o% the existence o% a ond which wi(( unite us to the pper 7or(ds+ and revea( to us theirsights and their sounds. !(( the marve(s o% nature arc suordinate to our wi(( * its eing united

with Hivinit*.

7e have mastered the science which draws direct(* %rom nature+ whence there is no error+ uttruth and (ight on(*.

n our )choo( we are instructed in a(( things ecause our =aster is the 9ight itse(% and its essence.$he p(enitude o% our scho(arship is the now(edge o% this tie etween the divine and spiritua(

wor(ds and o% the spiritua( wor(d with the e(ementar*+ and o% the e(ementar* wor(d with the materia(wor(d.

;* these now(edges we are in condition to co-ordinate the spirits o% nature and the heart o% man.Dur science is the inheritance promised to the (ect otherwise+ those who are du(* prepared %orreceiving the (ight+ and the practice o% our science is in the comp(etion o% the Hivine union with thechi(d o% man.

We could o3ten tell you, beloved brothers, o3Np. 3?O

marve(s re(ating to the hidden things in the treasur* o% the )anctuar*+ which wou(d amae andastonish *ou we cou(d spea to *ou aout ideas concerning which the pro%oundest phi(osoph* isas removed as the earth %rom the sun+ ut to which we arc near eing one with the (ight o% theinnermost.

;ut our oect is not to excite *our curiosit*+ ut to raise *our desires to see the (ight at its source+where *our search %or wisdom wi(( e rewarded and *our (onging %or (ove satis%ied+ %or wisdom and(ove dwe(( in our retreats. $he stimu(us o% their rea(it* and o% their truth is our magica( power.

7e assure *ou that our treasures+ though o% in%inite va(ue+ are concea(ed in so simp(e a mannerthat the* entire(* a%%(e the researches o% opinionated science+ and a(so though these treasures

wou(d ring to carna( minds oth madness and sorrow+ neverthe(ess+ the* are+ and the* everremain to us the treasures o% the highest wisdom.


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ence %aith is %ounded on our weaness+ and a(so on the %u(( (ight o% reve(ation which wi((+ in itscommunication with us+ direct us according to our capai(ities to the gradua( understanding o%things+ so that in due order the cognisance o% the most e(evated truths wi(( e ours.

Np. 45O

$hose oects which are uite unnown to human sense are necessari(* e(onging to the domain

o% %aith.

=an can on(* adore and e si(ent+ ut i% he wishes to demonstrate matters which cannot emani%ested oective(*+ he necessari(* %a((s into error.

=an shou(d adore and e si(ent+ there%ore+ unti( such time arrives when these oects in thedomain o% %aith ecome c(earer+ and+ there%ore+ more easi(* recognised. ver*thing proves itse(% *itse(% as soon as we have acuired the interior experience o% the truths revea(ed through %aith+ sosoon as we are (ed * %aith to vision+ that is to sa*+ to %u(( cognisance.

n a(( time have there een men i((uminated o% 2od who had this interior now(edge o% the things o%%aith demonstrated oective(* either in %u(( or part(*+ according as the truths o% %aith passed intotheir understanding or their hearts. $he %irst ind o% vision was ca((ed divine i((umination. $hesecond was entit(ed divine inspiration.

$he inner sensorium was opened in man* to divine and transcendenta( vision+ ca((ed ecstac*ecause this inner sensorium was so en(arged that it entire(* dominated the outer ph*sica( senses.

;ut this ind o% man is a(wa*s inexp(ica(e+ and he must remain such a(wa*s to the man o% meresense who has no organs receptive to the transcendenta( and supernatura(+ &the natura( manreceiveth

Np. 46O

not the things o% the )pirit o% 2od+ %or the* are %oo(ishness unto him and he cannot now them+ecause the* are spiritua((* udged+, 1 'or. xi. 14+ i.e.+ ecause his spiritua( senses are not open tothe transcendenta( wor(d+ so that he can have no more oective cognisance o% such wor(d than a(ind man has o% co(our thus the natura( man has (ost these interior senses+ or rather+ the capacit*

%or their deve(opment is neg(ected a(most to atroph*.

$hus mere ph*sica( man is+ in genera(+ spiritua((* (ind+ one o% the %urther conseuences o% the8a((. =an then is dou(* misera(e he not on(* has his e*es (ind%o(ded to the sight o% high truths+ut his heart a(so (anguishes a prisoner in the onds o% %(esh and (ood+ which con%ine him toanima( and sensuous p(easures to the hurt o% more e(evated and genuine ones. $here%ore+ are wes(aves to concupiscence+ to the domination o% t*rannica( passions+ and+ there%ore+ do we dragourse(ves as para(*sed su%%erers supported on crutches the one crutch eing the wea one o%mere human reason+ and the other+ sentiment@the one dai(* giving us appearance instead o%rea(it*+ the other maing us constant(* choose evi(+ imagining it to e good. $his is+ there%ore+ ourunhapp* condition.

=en can on(* e happ* when the andage which intercepts the true (ight %a((s %rom their e*es+ and

when the %etters o% s(aver* are (oosened %rom their hearts. $he (ind must see+ the (ame mustwa(+

Np. 4O

e%ore happiness can e understood. ;ut the great and a((-power%u( (aw to which the %e(icit* orhappiness o% man is indisso(u(* attached is the one %o((owing@&=an+ (et reason ru(e over *ourpassionsK,


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8or ages has man striven to teach and to preach+ with+ however+ the resu(t+ a%ter so man*centuries+ o% ut the (ind a(wa*s (eading the (ind %or in a(( the %oo(ishness o% miser* into which

we have %a((en+ we do not *et see that man wants more than man to raise us %rom this condition.

"reudices and errors+ crimes and vices+ on(* change %rom centur* to centur* the* are neverextirpated %rom humanit* reason without i((umination %(icers %aint(* in ever* age+ in the heav* air

o% spiritua( darness the heart+ exhausted with passions+ is a(so the same centur* a%ter centur*.$here is ut Dne who can hea( these evi(s+ ut Dne who is a(e to open our inner e*es+ ut Dne

who can %ree us %rom the onds o% sensua(it*.

$his Dne is Aesus 'hrist+ the )aviour o% =an+ the )aviour ecause e wishes to o(iterate %rom usa(( the conseuences which %o((ow as resu(t %rom the (indness o% our natura( reason+ or the errorsarising %rom the passions o% ungoverned hearts.

Eer* %ew men+ e(oved rothers+ have a true and exact conception o% the greatness o% the ideameant * the #edemption o% =an man* suppose that Aesus 'hrist the 9ord has on(* redeemed orre-ought

Np. 4GO

us * is ;(ood %rom damnation+ otherwise the eterna( separation o% man %rom 2od ut the* donot e(ieve that e cou(d a(so de(iver a(( those who are ound in im and con%ide in im+ %rom a((the miseries o% this earth p(aneK

Aesus 'hrist is the )aviour o% the 7or(d e is the de(iverer %rom a(( human wretchedness+ and ehas redeemed us %rom death and sin how cou(d e e a(( that+ i% the wor(d must (anguishperpetua((* in the shades o% ignorance and in the onds o% passionsL t has een a(read* ver*c(ear(* predicted in the "rophets that the time o% the #edemption o% is peop(e+ the %irst )aath o%time+ wi(( come. 9ong ago ought we to have acnow(edged this most conso(ator* promise ut the

want o% the true now(edge o% 2od+ o% man+ and o% nature has een the rea( hindrance which hasa(wa*s ostructed our sight o% the great =*steries o% the %aith.

Mou must now+ m* rothers+ that there is a dua( nature+ one pure+ spiritua(+ immorta(+ and

indestructi(e+ the other impure+ materia(+ morta(+ and destructi(e. $he pure nature was e%ore theimpure. $his (atter originated so(e(* through the disharmon* and disproportion o% sustances which%orm destructi(e nature. ence nothing is permanent unti( a(( disproportions and dissonances areeradicated+ so that a(( remains in harmon*.

$he incorrect conception regarding spirit and matter is one o% the principa( causes which prevent

Np. 4?O

man* verities o% %aith %rom shining in their true (ustre.

)pirit is a sustance+ an essence+ an aso(ute rea(it*. ence its properties are indestructii(it*+uni%ormit*+ penetration+ indivisii(it*+ and continuit*. =atter is not a sustance+ it is an aggregate.ence it is destructi(e+ divisi(e+ and suect to change.

$he metaph*sica( wor(d is one rea((* existing per%ect(* pure and indestructi(e+ whose 'entre weca(( Aesus 'hrist+ and whose inhaitants are nown * the names o% !nge(s and )pirits.

$he ph*sica( wor(d is that o% phenomena+ and it possesses no aso(ute truth+ a(( that we ca(( truthhere is ut re(ative+ the shadow and phenomena on(* o% truth.

Dur reason here orrows a(( its ideas %rom the senses+ hence the* are (i%e(ess and dead. 7e drawever*thing %rom externa( oectivit*+ and our reason is (ie an ape who imitates what nature showshim outward(*. $hus the (ight o% the senses is the princip(e o% our earth(* reason+ sensua(it* themotive %or our wi((+ tending there%ore to anima( wants and their satis%action. t is true+ however+ that


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we %ee( higher motives imperative+ ut up to the present we do not now either where to see orwhere to %ind.

n this wor(d ever*thing is corrupti(e it is use(ess to see here %or a pure princip(e o% reason andmora(it* or motive %or the 7i((. $his must e sought %or in a more exa(ted wor(d@there+ where

Np. 50O

a(( is pure and indestructi(e+ where there reigns a ;eing a(( wisdom and a(( (ove. $hus the wor(dneither can nor wi(( ecome happ* unti( this #ea( ;eing can e received * humanit* in %u(( andecome its !(( in !((.

=an+ dear rothers+ is composed o% indestructi(e and metaph*sica( sustance+ as we(( as o%materia( and destructi(e sustance+ ut in such a manner that the indestructi(e and eterna( is+ asit were+ imprisoned in the destructi(e matter.

$hus two contradictor* natures are comprehended in the same man. $he destructi(e sustanceenchains us to the sensi(e+ the other sees to de(iver us %rom these chains+ and to raise us to thespiritua(. ence the incessant comat etween good and evi(.

$he %undamenta( cause o% human corruption is to e %ound in the corrupti(e matter %rom which

man is %ormed. 8or this gross matter oppresses the action o% the transcendenta( and spiritua(princip(e+ and is the true cause+ hence+ o% the (indness o% our understanding+ and the errors o% ourinc(inations.

$he %ragi(it* o% a china vesse( depends upon the c(a* %rom which it is %ormed. $he most eauti%u(%orm that c(a* o% an* sort is a(e to receive must a(wa*s remain %ragi(e ecause the matter o% whichit is %ormed is a(so %ragi(e. $hus do men remain (iewise %rai( notwithstanding a(( our externa(cu(ture.

When -e e0amine the causes o3 the obstaclesNp. 51O

eeping the natura( man in such deep aasement+ the* are %ound in the grossness o% the matter in

which the spiritua( part is+ as it were+ uried and ound.

$he in%(exii(it* o% %ires+ the immovai(it* o% temperaments+ that wou(d wish to oe* the re%inedstimu(ation o% the spirit+ are+ as it were+ the materia( chains which ind them+ preventing in us theaction o% the su(ime %unctions o% which the spirit is capa(e.

$he nerves and %(uidit* o% the rain can on(* *ie(d us rough and oscure notions derived %romphenomena+ and not %rom truth and the things themse(ves and as we cannot+ * the strength o%our thining powers a(one+ have su%%icient a(ance to oppose representations strong enough tocounteract the vio(ence o% externa( sensation+ the resu(t is that we are governed * our sensations+and the voice o% reason which speas so%t(* interna((* is dea%ened * the tumu(tuous noise o% thee(ements which eep our mechanism going.

t is true that reason strains to raise itse(% aove this uproar+ and wishes to decide the comat+seeing to restore order * the (ight and %orce o% its udgment. ;ut its action is on(* (ie the ra*s o%the sun constant(* hidden * c(ouds.

$he grossness o% a(( the matter in which materia( man consists+ and the tissue o% the who(e edi%iceo% his nature+ is the cause o% that disinc(ination which ho(ds the sou( in continua( imper%ection.

Np. 5FO

$he heaviness o% our thining power in genera( is conseuent upon dependence upon gross andun*ie(ding matter+ this same matter %orming the true onds o% the %(esh+ and is the true source o% a((


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error and vice. #eason+ which shou(d e an aso(ute (egis(ator+ is continua((* s(ave to sensua(it*+which raises itse(% as regent and+ governing the reason that is drooping in chains+ %o((ows its owndesires.

$his truth has een %e(t %or (ong+ and it has a(wa*s een taught that reason shou(d e so(e(egis(ator. t shou(d govern the wi(( and never e governed itse(%.

2reat and sma(( %ee( this truth ut no sooner is it desired to put it in execution than the anima( wi((vanuishes reason+ and then the reason suugates the anima( wi(( thus in ever* man the victor*and de%eat are a(ternate+ hence this power and counter-power are the cause o% this perpetua(osci((ation etween good and evi(+ or the true and the %a(se.

% man wishes to e (ed to the true in such manner that we can on(* act a%ter the (aws o% reason+and %rom the puri%ied wi((+ it is aso(ute(* necessar* to constitute the pure reason sovereign in man.;ut how can this e done when the matter out o% which man* men is %ormed is more or (ess ruta(+divisi(e and corrupti(e+ hence miser*+ i((ness+ povert*+ death+ want+ preudices+ errors+ and vices+the necessar* conseuence o% the

Np. 53O

(imitation o% the immorta( spirit in the onds o% rute and corrupti(e matter. )ensua(it* is ound toru(e i% reason e %ettered.

Mes+ %riends and rothers+ such is the genera( %ate o% man+ and as this state o% things is propagated%rom man to man+ it ma* in a(( ustice e ca((ed the hereditar* corruption o% man.

7e oserve+ in genera(+ that the powers o% reason act upon the heart+ ut in re(ation on(* to thespeci%ic constitution o% the matter o% which man is made. $hus it is extreme(* remara(e when wethin that the sun vivi%ies this anima( matter according to the measure o% the distance %rom thisterrestria( od*+ that it maes it suita(e to the %unctions o% anima( econom*+ ut at one degreemore or (ess raised %rom spiritua( in%(uence. Hiversit* o% nations+ their properties with regard toc(imate+ the variet* o% character+ passions+ manners+ preudices and customs+ even their virtuesand their vices+ depend entire(* upon the speci%ic constitution o% the matter %rom which the* are%ormed+ and in which the imprisoned spirit operates according(*. =ans capacit* %or cu(ture is

modi%ied to this constitution+ (iewise his science+ which can on(* a%%ect peop(e as %ar as there ismatter present+ suscepti(e to such modi%ication+ and in this modi%ication consists the capacit* %orcu(ture suita(e to such peop(e+ which suitai(it* depends part(* on c(imate+ part(* on descent.

1enerally, -e 3ind in each 7one man much theNp. 54O

same ever*where+ wea and sensua(+ wise ust in so %ar as his ph*sica( matter a((ows reason totriumph over the sensuous+ or %oo(ish i% the sensuous otains master* over the more or (ess%ettered spirit. n this (ies the evi( and the good specia((* e(onging to each nation+ as we(( as toeach iso(ated individua(. 7e %ind in the wor(d at (arge the same corruption inherent in the matter%rom which man is made+ on(* under various %orms and modi%ications.

8rom the (owest anima( condition o% savage nature man rises to the idea o% the socia( state+primari(* through his wants and desires+ strength and cunning+ ua(ities especia((* anima(+inherent(* his as the anima( deve(ops thence gradua((* into other %orms.

$he modi%ications o% these %undamenta( anima( tendencies are end(ess and the highest degree towhich human cu(ture as acuired * the wor(d+ has attained+ up to the present has not carriedthings %urther than the putting o% a %iner po(ish on the sustance o% his anima( instincts. $his meansto sa* we are raised %rom the ran o% the rute to that o% the re%ined anima(.


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;ut this period was necessar*+ ecause on its accomp(ishment egins a new era+ when the anima(instincts eing %u((* deve(oped+ there commences the stage o% evo(ution o% the more e(evateddesires towards (ight and reason.

8esus *hrist has -ritten in our hearts in e0ceedingly

Np. 55Oeauti%u( words this great truth+ that man must see in his common c(a* %or the cause o% a(( hissorrows. 7hen e said+ &$he est man+ he who strives the most to arrive at truth+ sins seven timesa da*+, e wished to sa* * this+ in the man o% the %inest organisation+ the seven powers o% thespirit are sti(( c(osed+ there%ore the seven sensuous actions surmount them dai(* a%ter theirrespective %ashions.

$hus the est man is exposed to error and passions the est man is wea and sin%u( the estman is not a %ree man+ and+ there%ore+ exempt %rom pain and trou(e the est man is suect tosicness and death+ and wh*L ;ecause a(( these are the natura( inevita(e conseuencesincidenta( to the ua(ities o% the corrupt matter o% which he is %ormed.

$here%ore+ there cou(d e no hope o% higher happiness %or humanit* so (ong as this corrupti(e and

materia( %orms the principa( sustantia( part o% his eing.

$he impossii(it* o% manind to transport itse(%+ o% itse(%+ to true per%ection+ is a despairing thought+ut+ at the same time+ one %u(( o% conso(ation+ ecause+ in conseuence o% this radica( impossii(it*+and ecause o% it+ a more exa(ted and per%ect eing than man permitted himse(% to e c(othed inthis morta( and destructi(e enve(ope in order to mae the morta( immorta(+ and the destructi(eindestructi(e and in this oect is to e

Np. 56O

sought the true reason %or the ncarnation o% Aesus 'hrist.

Aesus 'hrist+ the )on o% 2od+ the actua( sustantia( 7ord * which a(( is made+ and which existed%rom the eginning+ Aesus 'hrist+ the 7isdom o% 2od woring in ever*thing+ was as the centre o%

"aradise o% the wor(d and o% (ight. e was the on(* rea( organism * which a(one Hivine strengthcou(d e communicated+ and this organism is o% immorta( and pure nature+ that indestructi(esustance which gives new (i%e and raises a(( things to happiness and per%ection. $his pureincorrupti(e sustance is the pure e(ement in which spiritua( man (ived.

8rom this per%ect e(ement+ which 2od on(* can inhait+ and the sustance out o% which the %irstman was %ormed+ %rom it was the %irst man separated * the 8a((. ;* the partaing o% the $ree o%2ood and vi(+ o% the mixture+ the good and incorrupti(e princip(e with the ad and corrupti(eone+ he was se(%-poisoned+ so that his immorta( essence retreated interior(*+ and the morta(+pressing %orward+ c(othed him externa((*. $hus+ then+ disappeared immorta(it*+ happiness+ and (i%e+and morta(it* and death were the resu(ts o% this change.

=an* men cannot understand the idea o% the $ree o% 2ood and vi( this tree was+ however+ the

product o% movea(e ut centra( matter+ ut in which destructii(it* had somewhat the superiorit*over the indestructi(e. $he premature use o% this

Np. 5O

%ruit was that which poisoned !dam+ roing him o% his immorta(it* and enve(oping him in

Documents

The Cloud Upon the Sanctuary