THEOLOGIA GERMANICA, by Anonymous (Meister Eckhart)

That's French for "the ancient system," as in the ancient system of feudal privileges and the exercise of autocratic power over the peasants. The ancien regime never goes away, like vampires and dinosaur bones they are always hidden in the earth, exercising a mysterious influence. It is not paranoia to believe that the elites scheme against the common man. Inform yourself about their schemes here.

Re: THEOLOGIA GERMANICA, by Anonymous (Meister Eckhart)

Postby admin » Tue Oct 06, 2015 7:17 pm

CHAPTER 37

How in God, as God, there can neither be Grief, Sorrow, Displeasure, nor the like, but how it is otherwise in a Man who is "made a Partaker of the Divine Nature."

In God, as God, neither sorrow nor grief nor displeasure can have place, and yet God is grieved on account of men's sins. Now since grief cannot befall God without the creature, this cometh to pass where He is made man, or when He dwelleth in a Godlike man. And there, behold, sin is so hateful to God, and grieveth Him so sore, that He would willingly suffer agony and death, if one man's sins might be thereby washed out. And if He were asked whether He would rather live and that sin should remain, or die and destroy sin by His death, He would answer that He would a thousand times rather die. For to God one man's sin is more hateful, and grieveth Him worse than His own agony and death. Now if one man's sin grieveth God so sore, what must the sins of all men do? Hereby ye may consider, how greatly man grieveth God with his sins.

And therefore where God is made man, or when He dwelleth in a truly Godlike man, nothing is complained of but sin, and nothing else is hateful; for all that is, and is done, without sin, is as God will have it, and is His. But the mourning and sorrow of a truly Godlike man on account of sin, must and ought to last until death, should he live till the Day of Judgment, or for ever. From this cause arose that hidden anguish of Christ, of which none can tell or knoweth ought save Himself alone, and therefore is it called a mystery.

Moreover, this is an attribute of God, which He will have, and is well pleased to see in a man; and it is indeed God's own, for it belongeth not unto the man, he cannot make sin to be so hateful to himself. And where God findeth this grief for sin, He loveth and esteemeth it more than ought else; because it is, of all things, the bitterest and saddest that man can endure.

All that is here written touching this divine attribute, which God will have man to possess, that it may be brought into exercise in a living soul, is taught us by that true Light, which also teacheth the man in whom this Godlike sorrow worketh, not to take it unto himself, any more than if he were not there. For such a man feeleth in himself that he hath not made it to spring up in his heart, and that it is none of his, but belongeth to God alone.
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Re: THEOLOGIA GERMANICA, by Anonymous (Meister Eckhart)

Postby admin » Tue Oct 06, 2015 7:18 pm

CHAPTER 38

How we are to put on the Life of Christ from Love, and not for the sake of Reward, and how we must never grow careless concerning it, or cast it off.

Now, wherever a man hath been made a partaker of the divine nature, in him is fulfilled the best and noblest life, and the worthiest in God's eyes, that hath been or can be. And of that eternal love which loveth Goodness as Goodness and for the sake of Goodness, a true, noble, Christ-like life is so greatly beloved, that it will never be forsaken or cast off. Where a man hath tasted this life, it is impossible for him ever to part with it, were he to live until the Judgment Day. And though he must die a thousand deaths, and though all the sufferings that ever befell all creatures could be heaped upon him, he would rather undergo them all, than fall away from this excellent life; and if he could exchange it for an angel's life, he would not.

This is our answer to the question, "If a man, by putting on Christ's life, can get nothing more than he hath already, and serve no end, what good will it do him?" This life is not chosen in order to serve any end, or to get anything by it, but for love of its nobleness, and because God loveth and esteemeth it so greatly. And whoever saith that he hath had enough of it, and may now lay it aside, hath never tasted nor known it; for he who hath truly felt or tasted it, can never give it up again. And he who hath put on the life of Christ with the intent to win or deserve ought thereby, hath taken it up as an hireling and not for love, and is altogether without it. For he who doth not take it up for love, hath none of it at all; he may dream indeed that he hath put it on, but he is deceived. Christ did not lead such a life as His for the sake of reward, but out of love; and love maketh such a life light and taketh away all its hardships, so that it becometh sweet and is gladly endured. But to him who hath not put it on from love, but hath done so, as he dreameth, for the sake of reward, it is utterly bitter and a weariness, and he would fain be quit of it. And it is a sure token of an hireling that he wisheth his work were at an end. But he who truly loveth it, is not offended at its toil or suffering, nor the length of time it lasteth. Therefore it is written, "To Serve God and live to Him, is easy to him who doeth it." Truly is so to him who doth it for love, but it is hard and wearisome to him who doth it for hire. It is the same with all virtue and good works, and likewise with order, laws, obedience to precepts, and the like. But God rejoiceth more over one man who truly loveth, than over a thousand hirelings.
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Re: THEOLOGIA GERMANICA, by Anonymous (Meister Eckhart)

Postby admin » Tue Oct 06, 2015 7:18 pm

CHAPTER 39

How God will have Order, Custom, Measure, and the like in the Creature, seeing that He cannot have them without the Creature, and of four sorts of Men who are concerned with this Order, Law, and Custom.

It is said, and truly, God is above and without custom, measure, and order, and yet giveth to all things their custom, order, measure, fitness, and the like. The which is to be thus understood. God will have all these to be, and they cannot have a being in Himself without the creature, for in God, apart from the creature, there is neither order nor disorder, custom nor chance, and so forth; therefore He will have things so that these shall be, and shall be put in exercise. For wherever there is word, work, or change, these must be either according to order, custom, measure and fitness, or according to unfitness and disorder. Now fitness and order are better and nobler than their contraries.

But ye must mark: There are four sorts of men who are concerned with order, laws, and customs. Some keep them neither for God's sake, nor to serve their own ends, but from constraint: these have as little to do with them as may be, and find them a burden and heavy yoke. The second sort obey for the sake of reward: these are men who know nothing beside, or better than, laws and precepts, and imagine that by keeping them they may obtain the kingdom of Heaven and Eternal Life, and not otherwise; and him who practiseth many ordinances they think to be holy, and him who omitteth any tittle of them they think to be lost. Such men are very much in earnest and give great diligence to the work, and yet they find it a weariness. The third sort are wicked, false-hearted men, who dream and declare that they are perfect and need no ordinances, and make a mock of them.

The fourth are those who are enlightened with the True Light, who do not practise these things for reward, for they neither look nor desire to get anything thereby, but all that they do is from love alone. And these are not so anxious and eager to accomplish much and with all speed as the second sort, but rather seek to do things in peace and good leisure; and if some not weighty matter be neglected, they do not therefore think themselves lost, for they know very well that order and fitness are better than disorder, and therefore they choose to walk orderly, yet know at the same time that their salvation hangeth not thereon. Therefore they are not in so great anxiety as the others. These men are judged and blamed by both the other parties, for the hirelings say that they neglect their duties and accuse them of being unrighteous, and the like; and the others (that is, the Free Spirits [44] ) hold them in derision, and say that they cleave unto weak and beggarly elements, and the like. But these enlightened men keep the middle path, which is also the best; for a lover of God is better and dearer to Him than a hundred thousand hirelings. It is the same with all their doings.

Furthermore, ye must mark, that to receive God's commands and His counsel and all His teaching, is the privilege of the inward man, after that he is united with God. And where there is such a union, the outward man is surely taught and ordered by the inward man, so that no outward commandment or teaching is needed. But the commandments and laws of men belong to the outer man, and are needful for those men who know nothing better, for else they would not know what to do and what to refrain from, and would become like unto the dogs or other beasts.
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Re: THEOLOGIA GERMANICA, by Anonymous (Meister Eckhart)

Postby admin » Tue Oct 06, 2015 7:19 pm

CHAPTER 40

A good Account of the False Light and its Kind.

Now I have said that there is a False Light; but I must tell you more particularly what it is, and what belongeth thereunto. Behold, all that is contrary to the True Light belongeth unto the False. To the True Light it belongeth of necessity, that it seeketh not to deceive, nor consenteth that any should be wronged or deceived, neither can it be deceived. But the false is deceived and a delusion, and deceiveth others along with itself. For God deceiveth no man, nor willeth that any should be deceived, and so it is with His True Light. Now mark, the True Light is God or divine, but the False Light is Nature or natural. Now it belongeth to God, that He is neither this nor that, neither willeth nor desireth, nor seeketh anything in the man whom He hath made a partaker of the divine nature, save Goodness as Goodness, and for the sake of Goodness. This is the token of the True Light. But to the Creature and Nature it belongeth to be somewhat, this or that, and to intend and seek something, this or that, and not simply what is good without any Wherefore. And as God and the True Light are without all self-will, selfishness, and self-seeking, so do the I, the Me, the Mine, and the like, belong unto the natural and false Light; for in all things it seeketh itself and its own ends, rather than Goodness for the sake of Goodness. This is its property, and the property of nature or the carnal man in each of us.

Now mark how it first cometh to be deceived. It doth not desire nor choose Goodness as Goodness, and for the sake of Goodness, but desireth and chooseth itself and its own ends, rather than the Highest Good; and this is an error, and is the first deception.

Secondly, ot dreameth itself to be that which it is not, for it dreameth itself to be God, and is truly nothing but nature. And because it imagineth itself to be God, it taketh to itself what belongeth to God; and not that which is God's, when He is made man, or dwelleth in a Godlike man, but that which is God's, and belongeth unto Him, as He is in eternity, without the creature. For, as it is said, God needeth nothing, is free, not bound to work, apart by Himself, above all things, and so forth (which is all true); and God is unchangeable, not to be moved by anything, and is without conscience, and what He doeth that is well done; "So will I be," saith the False Light, "for the more like God one is, the better one is, and therefore I will be like God and will be God, and will sit and go and stand at His right hand": as Lucifer the Evil Spirit also said. [45] Now God in Eternity is without contradiction, suffering and grief, and nothing can hurt or vex Him of all that is or befalleth. But with God, when He is made Man, it is otherwise.

Gaia, mother of all, I sing, oldest of gods,
Firm of foundation, who feeds all creatures living on Earth,
As many as move on the radiant land and swim in the sea
And fly through the air -- all these does she feed with her bounty.
Mistress, from you come our fine children and bountiful harvests,
Yours is the power to give mortals life and to take it away.

-- J. Donald Hughes, Gaia: An Ancient View of Our Planet, quoted in The Ages of Gaia: A Biography of Our Living Earth, by James Lovelock


In a word: all that can be deceived is deceived by this False Light. Now since all is deceived by this False Light that can be deceived, and all that is creature and nature, and all that is not God nor of God, may be deceived, and since this False Light itself is nature, it is possible for it to be deceived. And therefore it becometh and is deceived by itself, in that it riseth and climbeth to such a height that it dreameth itself to be above nature, and fancieth it to be impossible for nature or any creature to get so high, and therefore it cometh to imagine itself God. And hence it taketh unto itself all that belongeth unto God, and specially what is His as He is in Eternity, and not as He is made Man. Therefore it thinketh and declareth itself to be above all works, words, customs, laws and order, and above that life which Christ led in the body which He possessed in His holy human nature. So likewise it professeth to remain unmoved by any of the creature's works; whether they be good or evil, against God or not, is all alike to it; and it keepeth itself apart from all things, like God in Eternity, and all that belongeth to God and to no creature it taketh unto itself, and vainly dreameth that this belongeth unto it; and deemeth itself well worthy of all this, and that it is just and right that all creatures should serve it, and do it homage. And thus no contradiction, suffering or grief is left unto it; indeed nothing but a mere bodily and carnal perceiving: this must remain until the death of the body, and what suffering may accrue therefrom. Furthermore, this False Light imagineth, and saith, that it has got beyond Christ's life in the flesh, and that outward things have lost all power to touch it or give it pain, as it was with Christ after His resurrection, together with many other strange and false conceits which arise and grow up from these.

And now since this False Light is nature, it possesseth the property of nature, which is to intend and seek itself and its own in all things, and what may be most expedient, easy and pleasant to nature and itself. And because it is deceived, it imagineth and proclaimeth it to be best that each should seek and do what is best for himself. It refuseth also to take knowledge of any Good but its own, that which it vainly fancieth to be Good. And if one speak to it of the One, true, everlasting Good, which is neither this nor that, it knoweth nothing thereof, and thinketh scorn of it. And this is not unreasonable, for nature as nature cannot attain thereunto. Now this False Light is merely nature, and therefore it cannot attain thereunto.

Further, this False Light saith that it hath got above conscience and the sense of sin, and that whatever it doeth is right, Yea, it was said by such a false Free Spirit, who was in this error, that if he had killed ten men he should have as little sense of guilt as if he had killed a dog. Briefly: this false and deceived Light fleeth all that is harsh and contrary to nature, for this belongeth to it, seeing that it is nature. And seeing also that it is so utterly deceived as to dream that it is God, it were ready to swear by all that is holy, that it knoweth truly what is best, and that both in belief and practice it hath reached the very summit. For this cause it cannot be converted or guided into the right path, even as it is with the Evil Spirit.

Mark further: in so far as this Light imagineth itself to be God and taketh His attributes unto itself, it is Lucifer, the Evil Spirit; but in so far as it setteth at nought the life of Christ, and other things belonging to the True Light, which have been taught and fulfilled by Christ, it is Antichrist, for it teacheth contrary to Christ. And as this Light is deceived by its own cunning and discernment, so all that is not God, or of God, is deceived by it, that is, all men who are not enlightened by the True Light and its love. For all who are enlightened by the True Light can never more be deceived, but whoso hath it not and chooseth to walk by the False Light, he is deceived.

This cometh herefrom, that all men in whom the True Light is not, are bent upon themselves, and think much of themselves, and seek and propose their own ends in all things, and whatever is most pleasant and convenient to themselves they hold to be best. And whoso declareth the same to be best, and helpeth and teacheth them to attain it, him they follow after, and maintain to be the best and wisest of teachers. Now the False Light teacheth them this very doctrine, and showeth them all the means to come by their desire; therefore all those follow after it, who know not the True Light. And thus they are together deceived.

It is said of Antichrist, that when he cometh, he who hath not the seal of God in his forehead, followeth after him, but as many as have the seal follow not after him. This agreeth with what hath been said. It is indeed true, that it is good for a man that he should desire, or come by his own good. But this cannot come to pass so long as a man is seeking, or purposing his own good; for if he is to find and come by his own highest good, he must lose it that he may find it. As Christ said: "He who loveth his life shall lose it." That is; he shall forsake and die to the desires of the flesh, and shall not obey his own will nor the lusts of the body, but obey the commands of God and those who are in authority over him, and not seek his own, either in spiritual or natural things, but only the praise and glory of God in all things. For he who thus loseth his life shall find it again in Eternal Life. That is: all the goodness, help, comfort, and joy which are in the creature, in heaven or on earth, a true lover of God findeth comprehended in God Himself; yea, unspeakably more, and as much nobler and more perfect as God the Creator is better, nobler, and more perfect than His creature. But by these excellences in the creature the False Light is deceived, and seeketh nothing but itself and its own in all things. Therefore it cometh never to the right way.

Further, this False Light saith, that we should be without conscience or sense of sin, and that it is a weakness and folly to have anything to do with them: and this it will prove by saying that Christ was without conscience or sense of sin. We may answer and say: Satan is also without them, and is none the better for that. Mark what a sense of sin is. It is that we perceive how man has turned away from God in his will (this is what we call sin), and that this is man's fault, not God's, for God is guiltless of sin. Now, who is there that knoweth himself to be free from sin save Christ alone? Scarcely will any other affirm this. Now he who is without sense of sin is either Christ or the Evil Spirit.

Briefly: where this True Light is, there is a true, just life such as God loveth and esteemeth. And if the man's life is not perfect as Christ's was, yet it is framed and builded after His, and his life is loved, together with all that agreeth with decency, order, and all other virtues, and all Self-will, I, Mine, Me, and the like, is lost; nothing is purposed or sought but Goodness, for the sake of Goodness, and as Goodness. But where that False Light is, there men become heedless of Christ's life and all virtue, and seek and intend whatever is convenient and pleasant to nature. From this ariseth a false, licentious freedom, so that men grow regardless and careless of everything. For the True Light is God's seed, and therefore it bringeth forth the fruits of God. And so likewise the False Light is the seed of the Devil; and where that is sown, the fruits of the Devil spring up -- nay, the very Devil himself. This ye may understand by giving heed to what hath been said.
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Re: THEOLOGIA GERMANICA, by Anonymous (Meister Eckhart)

Postby admin » Tue Oct 06, 2015 7:19 pm

CHAPTER 41

Now that he is to be called, and is truly, a Partaker of the Divine Nature, who is illuminated with the Divine Light, and inflamed with Eternal Love, and how Light and Knowledge are worth nothing without Love.

Some may ask, "What is it to be a partaker of the divine nature,' or a Godlike man?" Answer: he who is imbued with or illuminated by the Eternal or divine Light, and inflamed or consumed with Eternal or divine love, he is a Godlike man and a partaker of the divine nature; and of the nature of this True Light we have said somewhat already.

But ye must know that this Light or knowledge is worth nothing without Love. This ye may see if ye call to mind, that though a man may know very well what is virtue or wickedness, yet if he doth not love virtue, he is not virtuous, for he obeyeth vice. But if he loveth virtue he followeth after it, and his love maketh him an enemy to wickedness, so that he will not do or practise it, and hateth it also in other men; and he loveth virtue so that he would not leave a virtue unpractised even if he might, and this for no reward, but simply for the love of virtue. And to him virtue is its own reward, and he is content therewith, and would take no treasure or riches in exchange for it. Such an one is already a virtuous man, or he is in the way to be so. And he who is a truly virtuous man would not cease to be so, to gain the whole world, yea, he would rather die a miserable death.

But if any now will excuse himself for sin, by refusing to take what is evil unto himself, and laying the guilt thereof upon the Evil Spirit, and thus make himself out to be quite pure and innocent (as our first Parents Adam and Eve did while they were yet in paradise; when each laid the guilt upon the other), he hath no right at all to do this; for it is written, "There is none without sin." Therefore I say; reproach, shame, loss, woe, and eternal damnation be to the man who is fit and ready and willing that the Evil Spirit and falsehood, lies and all untruthfulness, wickedness and other evil things should have their will and pleasure, word and work in him, and make him their house and habitation.

-- Theologia Germanica, by Meister Eckhart


It is the same with justice. Many a man knoweth full well what is just or unjust, and yet neither is nor ever will become a just man. For he loveth not justice, and therefore he worketh wickedness and injustice. If he loved justice, he would not do an unjust thing; for he would feel such hatred and indignation towards injustice wherever he saw it, that he would do or suffer anything that injustice might be put an end to, and men might become just. And he would rather die than do an injustice, and all this for nothing but the love of justice. And to him, justice is her own reward, and rewardeth him with herself; and so there liveth a just man, and he would rather die a thousand times over than live as an unjust man. It is the same with truth: a man may know full well what is true or a lie, but if he loveth not the truth he is not a true man; but if he loveth, it is with truth even as with justice. Of justice speaketh Isaiah in the fifth chapter: "Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!"

Thus may we perceive that knowledge and light profit nothing without Love. We see this in the Evil Spirit; he perceiveth and knoweth good and evil, right and wrong, and the like; but since he hath no love for the good that he seeth, he becometh not good, as he would if he had any love for the truth and other virtues which he seeth. It is indeed true that Love must be guided and taught of Knowledge, but if Knowledge be not followed by love, it will avail nothing. It is the same with God and divine things. Let a man know much about God and divine things, nay, dream that he seeth and understandeth what God Himself is, if he have not Love, he will never become like unto God, or a "partaker of the divine nature." But if there be true Love along with his knowledge, he cannot but cleave to God, and forsake all that is not God or of Him, and hate it and fight against it, and find it a cross and a sorrow.

And this Love so maketh a man one with God, that he can nevermore be separated from Him.
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Re: THEOLOGIA GERMANICA, by Anonymous (Meister Eckhart)

Postby admin » Tue Oct 06, 2015 7:19 pm

CHAPTER 42

A Question: whether we can know God and not love Him, and how there are two kinds of Light and Love -- a true and a false.

Here is an honest question; namely, it hath been said that he who knoweth God and loveth Him not, will never be saved by his knowledge; the which sounds as if we might know God and not love Him. Yet we have said elsewhere, that where God is known, He is also loved, and whosoever knoweth God must love Him. How may these things agree? Here ye must mark one thing. We have spoken of two Lights -- a True and a False. So also there are two kinds of Love, a True and a False. And each kind of Love is taught or guided by its own kind of Light or Reason. Now, the True Light maketh True Love, and the False Light maketh False Love; for whatever Light deemeth to be best, she delivereth unto Love as the best, and biddeth her love it, and Love obeyeth, and fulfilleth her commands.

Now, as we have said, the False Light is natural, and is Nature herself. Therefore every property belongeth unto it which belongeth unto nature, such as the Me, the Mine, the Self, and the like; and therefore it must needs be deceived in itself and be false; for no I, Me, or Mine, ever came to the True Light or Knowledge undeceived, save once only; to wit, in God made Man. And if we are to come to the knowledge of the simple Truth, all these must depart and perish. And in particular it belongeth to the natural Light that it would fain know or learn much, if it were possible, and hath great pleasure, delight and glorying in its discernment and knowledge; and therefore it is always longing to know more and more, and never cometh to rest and satisfaction, and the more it learneth and knoweth, the more doth it delight and glory therein. And when it hath come so high, that it thinketh to know all things and to be above all things, it standeth on its highest pinnacle of delight and glory, and then it holdeth Knowledge to be the best and noblest of all things, and therefore it teacheth Love to love knowledge and discernment as the best and most excellent of all things. Behold, then knowledge and discernment come to be more loved than that which is discerned, for the false natural Light loveth its knowledge and powers, which are itself, more than that which is known. And were it possible that this false natural Light should understand the simple Truth, as it is in God and in truth, it still would not lose its own property, that is, it would not depart from itself and its own things. Behold, in this sense there is knowledge without the love of that which is or may be known.

Also this Light riseth and climbeth so high that it vainly thinketh that it knoweth God and the pure, simple Truth, and thus it loveth itself in Him. And it is true that God can be known only by God. Wherefore as this Light vainly thinketh to understand God, it imagineth itself to be God, and giveth itself out to be God, and wisheth to be accounted so, and thinketh itself to be above all things, and well worthy of all things, and that it hath a right to all things, and hath got beyond all things, such as commandments, laws, and virtue, and even beyond Christ and a Christian life, and setteth all these at nought, for it doth not set up to be Christ, but the Eternal God. And this is because Christ's life is distasteful and burdensome to nature, therefore she will have nothing to do with it; but to be God in eternity and not man, or to be Christ as He was after His resurrection, is all easy, and pleasant, and comfortable to nature, and so she holdeth it to be best. Behold, with this false and deluded Love, something may be known without being loved, for the seeing and knowing is more loved than that which is known. Further, there is a kind of learning which is called knowledge; to wit, when, through hearsay, or reading, or great acquaintance with Scripture, some fancy themselves to know much, and call it knowledge, and say, "I know this or that." And if you ask, "How dost thou know it?" they answer, "I have read it in the Scriptures," and the like. Behold, this they call understanding, and knowing. Yet this is not knowledge, but belief, and many things are known and loved and seen only with this sort of perceiving and knowing.

There is also yet another kind of Love, which is especially false, to wit, when something is loved for the sake of a reward, as when justice is loved not for the sake of justice, but to obtain something thereby, and so on. And where a creature loveth other creatures for the sake of something that they have, or loveth God, for the sake of something of her own, it is all false Love; and this Love belongeth properly to nature, for nature as nature can feel and know no other love than this; for if ye look narrowly into it, nature as nature loveth nothing beside herself. On this wise something may be seen to be good and not loved.

But true Love is taught and guided by the true Light and Reason, and this true, eternal and divine Light teacheth Love to love nothing but the One true and Perfect Good, and that simply for its own sake, and not for the sake of a reward, or in the hope of obtaining anything, but simply for the Love of Goodness, because it is good and hath a right to be loved. And all that is thus seen by the help of the True Light must also be loved of the True Love. Now that Perfect Good, which we call God, cannot be perceived but by the True Light; therefore He must be loved wherever He is seen or made known.
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Re: THEOLOGIA GERMANICA, by Anonymous (Meister Eckhart)

Postby admin » Tue Oct 06, 2015 7:20 pm

CHAPTER 43

Whereby we may know a Man who is made a partaker of the divine Nature, and what belongeth unto him; and further, what is the token of a False Light, and a False Free-Thinker.

Further mark ye; that when the True Love and True Light are in a man, the Perfect Good is known and loved for itself and as itself; and yet not so that it loveth itself of itself and as itself, but the one True and Perfect Good can and will love nothing else, in so far as it is in itself, save the one, true Goodness. Now if this is itself, it must love itself, yet not as itself nor as of itself, but in this wise: that the One true Good loveth the One Perfect Goodness, and the One Perfect Goodness is loved of the One, true and Perfect Good. And in this sense that saying is true, that "God loveth not Himself as Himself." For if there were ought better than God, God would love that, and not Himself. For in this True Light and True Love there neither is nor can remain any I, Me, Mine, Thou, Thine, and the like, but that Light perceiveth and knoweth that there is a Good which is all Good and above all Good, and that all good things are of one substance in the One Good, and that without that One, there is no good thing. And therefore, where this Light is, the man's end and aim is not this or that, Me or Thee, or the like, but only the One, who is neither I nor Thou, this nor that, but is above all I and Thou, this and that; and in Him all Goodness is loved as One Good, according to that saying: "All in One as One, and One in All as All, and One and all Good, is loved through the One in One, and for the sake of the One, for the love that man hath to the One."

Behold, in such a man must all thought of Self, all self-seeking, self-will, and what cometh thereof, be utterly lost and surrendered and given over to God, except in so far as they are necessary to make up a person. And whatever cometh to pass in a man who is truly Godlike, whether he do or suffer, all is done in this Light and this Love, and from the same, through the same, unto the same again. And in his heart there is a content and a quietness, so that he doth not desire to know more or less, to have, to live, to die, to be, or not to be, or anything of the kind; these become all one and alike to him, and he complaineth of nothing but of sin only. And what sin is, we have said already, namely, to desire or will anything otherwise than the One Perfect Good and the One Eternal Will, and apart from and contrary to them, or to wish to have a will of one's own. And what is done of sin, such as lies, fraud, injustice, treachery, and all iniquity, in short, all that we call sin, cometh hence, that man hath another will than God and the True Good; for were there no will but the One Will, no sin could ever be committed. Therefore we may well say that all self-will is sin, and there is no sin but what springeth therefrom. And this is the only thing which a truly Godlike man complaineth of; but to him, this is such a sore pain and grief, that he would die a hundred deaths in agony and shame, rather than endure it; and this his grief must last until death, and where it is not, there be sure that the man is not truly Godlike, or a partaker of the divine nature.

Now, seeing that in this Light and Love, all Good is loved in One and as One, and the One in all things, and in all things as One and as All, therefore all those things must be loved that rightly are of good report; such as virtue, order, seemliness, justice, truth, and the like; and all that belongeth to God is the true Good and is His own, is loved and praised; and all that is without this Good, and contrary to it, is a sorrow and a pain, and is hated as sin, for it is of a truth sin. And he who liveth in the true Light and true Love, hath the best, noblest, and worthiest life that ever was or will be, and therefore it cannot but be loved and praised above any other life. This life was and is in Christ to perfection, else He were not the Christ.

And the love wherewith the man loveth this noble life and all goodness, maketh, that all which he is called upon to do, or suffer, or pass through, and which must needs be, he doeth or endureth willingly and worthily, however hard it may be to nature. Therefore saith Christ: "My yoke is easy, and My burden is light." [46] This cometh of the love which loveth this admirable life. This we may see in the beloved Apostles and Martyrs; they suffered willingly and gladly all that was done unto them, and never asked of God that their suffering and tortures might be made shorter, or lighter or fewer, but only that they might remain steadfast and endure to the end. Of a truth all that is the fruit of divine Love in a truly Godlike man is so simple, plain, and straightforward, that he can never properly give an account of it by writing or by speech, but only say that so it is. And he who hath it not doth not even believe in it; how then can he come to know it?

On the other hand, the life of the natural man, where he hath a lively, subtle, cunning nature, is so manifold and complex, and seeketh and inventeth so many turnings and windings and falsehoods for its own ends, and that so continually, that this also is neither to be uttered nor set forth.

Now, since all falsehood is deceived, and all deception beginneth in self-deception, so is it also with this false Light and Life, for he who deceiveth is also deceived, as we have said before. And in this false Light and Life is found everything that belongeth to the Evil Spirit and is his, insomuch that they cannot be discerned apart; for the false Light is the Evil Spirit, and the Evil Spirit is this false Light. Hereby we may know this. For even as the Evil Spirit thinketh himself to be God, or would fain be God, or be thought to be God, and in all this is so utterly deceived that he doth not think himself to be deceived, so is it also with this false Light, and the Love and Life that is thereof. And as the Devil would fain deceive all men, and draw them to himself and his works, and make them like himself, and useth much art and cunning to this end, so is it also with this false Light; and as no one may turn the Evil Spirit from his own way, so no one can turn this deceived and deceitful Light from its errors. And the cause thereof is, that both these two, the Devil and Nature, vainly think that they are not deceived, and that it standeth quite well with them. And this is the very worst and most mischievous delusion. Thus the Devil and Nature are one, and where nature is conquered the Devil is also conquered, and, in like manner, where nature is not conquered the Devil is not conquered. Whether as touching the outward life in the world, or the inward life of the spirit, this false Light continueth in its state of blindness and falsehood, so that it is both deceived itself and deceiveth others with it, wheresoever it may.

From what hath here been said, ye may understand and perceive more than hath been expressly set forth. For whenever we speak of the Adam, and disobedience, and of the old man, of self-seeking, self-will, and self-serving, of the I, the Me, and the Mine, nature, falsehood, the Devil, sin; it is all one and the same thing. These are all contrary to God, and remain without God.
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Re: THEOLOGIA GERMANICA, by Anonymous (Meister Eckhart)

Postby admin » Tue Oct 06, 2015 7:20 pm

CHAPTER 44

How nothing is contrary to God but Self-will and how he who seeketh his own Good for his own sake, findeth it not; and how a Man of himself neither knoweth nor can do any good Thing.

Now, it may be asked; is there aught which is contrary to God and the true Good? I say, No. Likewise, there is nothing without God, except to will otherwise than is willed by the Eternal Will; that is, contrary to the Eternal Will. Now the Eternal Will willeth that nothing be willed or loved but the Eternal Goodness. And where it is otherwise, there is something contrary to Him, and in this sense it is true that he who is without God is contrary to God; but in truth there is no Being contrary to God or the true Good.

We must understand it as though God said: "He who willeth without Me, or willeth not what I will, or otherwise than as I will, he willeth contrary to Me, for My will is that no one should will otherwise than I, and that there should be no will without Me, and without My will; even as without Me, there is neither Substance, nor Life, nor this, nor that, so also there should be no Will apart from Me, and without My will." And even as in truth all beings are one in substance in the Perfect Being, and all good is one in the One Being, and so forth, and cannot exist without that One, so shall all wills be one in the One Perfect Will, and there shall be no will apart from that One. And whatever is otherwise is wrong, and contrary to God and His will, and therefore it is sin. Therefore all will apart from God's will (that is, all self-will) is sin, and so is all that is done from self-will. So long as a man seeketh his own will and his own highest Good, because it is His and for his own sake, he will never find it; for so long as he doeth this, he is not seeking his own highest Good, and how then should he find it? For so long as he doeth this, he seeketh himself, and dreameth that he is himself the highest Good; and seeing that he is not the highest Good, he seeketh not the highest Good, so long as he seeketh himself. But whosoever seeketh, loveth, and pursueth Goodness as Goodness and for the sake of Goodness, and maketh that his end, for nothing but the love of Goodness, not for love of the I, Me, Mine, Self, and the like, he will find the highest Good, for he seeketh it aright, and they who seek it otherwise do err. And truly it is on this wise that the true and Perfect Goodness seeketh and loveth and pursueth itself, and therefore it findeth itself.

It is a great folly when a man, or any creature, dreameth that he knoweth or can accomplish aught of himself, and above all when he dreameth that he knoweth or can fulfil any good thing, whereby he may deserve much at God's hands, and prevail with Him. If he understood rightly, he would see that this is to put a great affront upon God. But the True and Perfect Goodness hath compassion on the foolish simple man who knoweth no better, and ordereth things for the best for him, and giveth him as much of the good things of God as he is able to receive. But as we have said afore, he findeth and receiveth not the True Good so long as he remaineth unchanged; for unless Self and Me depart, he will never find or receive it.
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Re: THEOLOGIA GERMANICA, by Anonymous (Meister Eckhart)

Postby admin » Tue Oct 06, 2015 7:21 pm

CHAPTER 45

How that where there is a Christian Life, Christ dwelleth, and how Christ's Life is the best and most admirable Life that ever hath been or can be.

He who knoweth and understandeth Christ's life, knoweth and understandeth Christ Himself; and in like manner, he who understandeth not His life, doth not understand Christ Himself. And he who believeth on Christ, believeth that His life is the best and noblest life that can be, and if a man believe not this, neither doth he believe on Christ Himself. And in so far as a man's life is according to Christ, Christ Himself dwelleth in him, and if he hath not the one neither hath he the other. For where there is the life of Christ, there is Christ Himself, and where His life is not, Christ is not, and where a man hath His life, he may say with St. Paul, "I live, yet not I, but Christ liveth in me." [47] And this is the noblest and best life; for in him who hath it, God Himself dwelleth, with all goodness. So how could there be a better life? When we speak of obedience, of the new man, of the True Light, the True Love, or the life of Christ, it is all the same thing, and where one of these is, there are they all, and where one is wanting, there is none of them, for they are all one in truth and substance. And whatever may bring about that new birth which maketh alive in Christ, to that let us cleave with all our might and to nought else; and let us forswear and flee all that may hinder it. And he who hath received this life in the Holy Sacrament, hath verily and indeed received Christ, and the more of that life he hath received, the more he hath received of Christ, and the less, the less of Christ.
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Re: THEOLOGIA GERMANICA, by Anonymous (Meister Eckhart)

Postby admin » Tue Oct 06, 2015 7:21 pm

CHAPTER 46

How entire Satisfaction and true Rest are to be found in God alone, and not in any Creature; and how he who Will be obedient unto God, must also be obedient to the Creatures, with all Quietness, and he who would love God, must love all Things in One.

It is said, that he who is content to find all his satisfaction in God, hath enough; and this is true. And he who findeth satisfaction in aught which is this and that, findeth it not in God; and he who findeth it in God, findeth it in nothing else, but in that which is neither this nor that, but is All. For God is One and must be One, and God is All and must be All. And now what is, and is not One, is not God; and what is, and is not All and above All, is also not God, for God is One and above One, and All and above All. Now he who findeth full satisfaction in God, receiveth all his satisfaction from One source, and from One only, as One. And a man cannot find all satisfaction in God, unless all things are One to him, and One is All, and something and nothing are alike. [48] But where it should be thus, there would be true satisfaction, and not else.

Therefore also, he who will wholly commit himself unto God and be obedient to Him, must also resign himself to all things, and be willing to suffer them, without resisting or defending himself or calling for succour. And he who doth not thus resign or submit himself to all things in One as One, doth not resign or submit himself to God. Let us look at Christ. And he who shall and will lie still under God's hand, must lie still under all things in One as One, and in no wise withstand any suffering. Such an one were a Christ. And he who fighteth against affliction, and refuseth to endure it, is truly fighting against God. That is to say, we may not withstand any creature or thing by force of war, either in will or works. But we may indeed, without sin, prevent affliction, or avoid it, or flee from it.

Now he who shall or will love God, loveth all things in One as All, One and All, and One in All as All in One; and he who loveth somewhat, this or that, otherwise than in the One, and for the sake of the One, loveth not God; for he loveth somewhat which is not God. Therefore he loveth it more than God. Now he who loveth somewhat more than God or along with God, loveth not God, for He must be and will be alone loved, and verily nothing ought to be loved but God alone. And when the true divine Light and Love dwell in a man, he loveth nothing else but God alone, for he loveth God as Goodness and for the sake of Goodness, and all Goodness as One, and one as All; for, in truth, All is One and One is All in God.
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