This is as much as to say that all creatures shall be regarded as created and creation and not regard themselves as I-ness and self-ness, whereby this knowing is made impossible. “For in whatever creature this perfect one shall be known, there all creature-being, created-being, I-ness, self-ness, and everything of the kind must be lost, be and become naught.”[6] The soul must therefore look within itself; there it finds its I-ness, its self-ness. If it remains standing there, it thereby cuts itself off from the perfect. If it regards its I-ness only as a thing lent to it as it were, and annihilates it in spirit, it will be seized upon by the stream of the All-Life, of Perfection. [6] Chap. i., _Book of the Man from Frankfurt_. “When the creature assumes to itself somewhat of good, as Being, Life, Knowledge, Power, in short, aught of that which one calls good and thinks that it is that, or that it belongs to it or comes from it, so often and so much as that happens, does the creature turn away.” “The created soul of man has two eyes. The one is the possibility of seeing in eternity; the other of seeing in time and in creation.” “Man should therefore stand and be quite free without himself, that is without self-ness, I-ness, me, mine, for me and the like, so that he as little seeks and thinks of himself and what is his in all things as if it did not exist; and he should therefore also think little of himself, as if he were not, and as if another had done all his deeds.”[7] [7] Chap. xv., _Book of the Man from Frankfurt_. One must also take account of the fact in regard to the writer of these sentences, that the thought-content, to which he gives a direction by his higher ideas and feelings, is that of a believing priest in the spirit of his own time. We are here concerned not with the thought-content, but with the direction, not with the thoughts but with the way of thinking. Any one who does not live as he does in Christian dogmas, but in the conceptions of natural science, finds in his sentences other thoughts; but with these other thoughts he points in the same direction. And this direction is that which leads to the overcoming of the self-hood, by the Self-hood itself. The highest light shines for man in his Ego. But this light only then imparts to his concept-world the right reflection, when he becomes aware that it is not his own self-light, but the universal world-light.