My very loving and Christian friend, it is a simple, childlike way that leadeth to the highest wisdom: the world knows it not; you need not seek for wisdom in remote places, or travel into strange countries for it, she standeth at the door of your soul and knocketh, and if she shall but find an empty, resigned, free place in the soul, she will there reveal herself indeed, and rejoice therein more than the sun in the elements; if the soul yield itself up to wisdom for a full possession, then she penetrates it with her flaming fire of love and unlocketh all mysteries to the soul.
But the searching of it must be begun aright, for we attain not the true ground of divine knowledge by the sharp searching and speculation of our reason from without; but the searching must begin from within in the hunger of the soul, for reason penetrateth no further than its own constellation of the outward world, from whence reason hath its original.
The soul searcheth its own constellation in the inward spiritual world from whence this visible world hath its rise, efflux, and production, and wherein its ground and foundation standeth . Then it may well search and find the deep ground that is mentioned in my writings. For the Spirit of God searcheth by that soul, and bringeth it at length into the depths of the Deity, as Saint Paul saith, The Spirit searcheth all things, yea the deep things of God.
You may perhaps wonder how a plain layman could come to understand such high mysteries, having never read them, nor heard them from any man; but, loving friend, I tell you that which you have seen in my writings is but a glimpse of the mysteries, for a man cannot write them. If God should account you worthy to have the light enkindled in your soul, you would see, taste, smell, feel, and hear unspeakable words of God concerning this knowledge, and there is the true Theosophical School of Pentecost where the soul is taught of (from or by) God.
All the searching and seeking of man, whereby he will find out the ground of a thing, is blind, and is wrought only in the shell or outside, wherewith the essence of the thing is covered. If there shall be a true finding, then the human science must enter into the property of the thing, and be able to behold the very thing. And even then the human science may in that same light see not only itself, but likewise all other natural things, and after a magical manner work in and with all things in a divine way, nature, and property.
Thus, my beloved brethren, upon such consideration and instruction I will (through the permission of divine grace and the co-operation of this present time) a little decipher and represent unto you the divine mystery, how God through His word hath made Himself visible, sensible, perceivable, moreover creatural, and formal; be pleased to consider further of it; yet let it be done as is above mentioned, otherwise I shall be as one dumb unto you, and the blame thereof is not to be imputed to me.
God (what He is in Himself) is neither nature nor creature, neither this nor that, neither high nor deep; He is the Abyss, and the basis of all beings, an eternal One, where there is no ground or place; He is to the creature in its strength [or capacity] a nothing, and yet is through all things. Nature is His something wherewith He makes Himself visible, sensible, and perceivable, both according to eternity and time.
All things are thus arisen through the divine imagination, and do yet stand in such a birth, station, or government. The four elements likewise have such a ground [birth or original] from the imagination of the Eternal One; this visible world with all its host and being is nothing but an objective representation of the spiritual world, which spiritual world is hidden in this material, elemental world, and the elements are nothing but an image-like, moving existence of what is invisible and immobile.