long as I ascend, I am convinced of my impulse; but it is not the same when I turn my head and when I wish to descend; then I am troubled, I am bewildered, it seems to me that I shall fall."[1] And in truth he fell so rapidly that he did not perceive, either the terrible disparity between his ideas and his expressions, nor the manifest contradictions into which his prejudices had drawn him.
These grave disadvantages, which do not strike the vulgar, were perfectly understood and appreciated by the sages. The institutors of the mysteries were not ignorant of them and it is for this that they had imposed the most absolute silence upon the initiates and particularly upon the epopts, to whom they gave their highest teachings. They made them feel readily that intelligible things can only become sentient by being transformed, and that this transformation requires a talent and an authority even, which cannot be the appanage of all men.
I am now at the close of my reflection. The diverse cults established upon earth are but the transformations of ideas; that is to say, particular forms of religion, by means of which a theocratic legislator or theosophic sage renders sentient that which is intelligible, and puts within reach of all men what, without these forms, would have been only within reach of a very small number; now, these transformations can only be effected in three ways, according to the three faculties of the human Ternary; the fourth, which concerns its Quaternary or its relative unity, being impossible. I beg the reader to recall what I have said, touching the intimate composition and movement of this Quaternary, and grant me a little attention.
The aim of all the cults being to conduct to the knowledge of the Divinity, they differ only by the route that they travel in its attainment, and this route depends always upon the manner in which the Divinity has been considered by the
- ↑ Aurore naissante (Morgens röte im Aufgang: durch Jacob Böhmen zu Amsterdam, 1682), ch. 14, § 41.
