With his world-created eye;
He is bound by what he sees
To joy and pain of the World,
He is bound to all
That becomes, but no less
To all that falls headlong
Into dark realms of the Abyss.
With the spirit-endowed eye;
He is bound by what he beholds
To spirit-hoping and spiritual sustaining force;
He is bound by it to all
That has roots in eternities
And in eternities bears fruit.
But man can behold
Only when he feels the inner eye itself
As a member of the Divine Spirit
Which on the stage of the human soul
In the temple of the human body
Works the deeds of Gods.
Mankind is now forgetful
Of the Divine inner realm,
But it is our will to bring it
Into the clear light of consciousness,
And then bear above rubble and ashes
The divine flames in the heart of man.
Lightning-bolts may therefore shatter
Our houses in the world of sense;
We are building houses of the soul
From the iron-firm.
Light-weaving of knowledge.
And downfall of the outer
Shall become ascent
Of innermost soul-being.
Suffering draws near From the powers of material force; Hope rays forth its light, Even when darkness surrounds us; And it will one day Well up in our memory, When after the darkness We can again live in the light. We would not let this inner light be lacking In sun-illumined future times Because we now in suffering Have failed to plant it in our souls.
History – as, moreover, the life of the individual – is ‘worked’ by day and by night. It has a diurnal aspect and a nocturnal aspect. The former is exoteric, whilst the latter is esoteric. The silence and obscurity of the night is always full of events in preparation – and all that which is unconscious or superconscious in the human being belongs to the domain of ‘night’.
This is the magical side of history, the side of magical deeds and works acting behind the facade of history ‘by day’. Thus, when the Gospel was preached by the light of day in the countries around the Mediterranean, the nocturnal rays of the Gospel effected a profound transformation in Buddhism. There, the ideal of individual liberation by entering the state of nirvana gave way to the ideal of renouncing nirvana for the work of mercy towards suffering humanity. The ideal of mahayana, the great chariot, then had its resplendent ascent to the heaven of Asia’s moral values.
This is the formula of the twofold teaching – by the speech of day and by the knowledge of night; of the twofold tradition – by verbal teaching and by direct inspiration; of twofold magic – by the spoken word and by silent radiation; and lastly, of twofold history – ‘visible’ history by day and ‘invisible’ history by night.
…and God separated the light from the darkness. God called the light Day, and the darkness he called Night (Genesis i, 4-5)
And the act of separation of the intelligible from the mysterious signifies at the same time the establishing of cosmic respiration, which is the analogy of ‘the Spirit of God moving above the face of the waters’. For the divine breath (ruach ‘elohim) above the profoundness of peace (‘the waters’ – it is this which is the psychological as well as the cosmic reality of nirvana) is the divine prototype of respiration.
Unknown author, Meditations on the Tarot, Letter V, The Pope