He only is truly a knower, in the sense of Angelus Silesius, who brings the eye of the All to vision in himself; he alone sees his action in the true light who feels that this action is wrought in him by the hand of the All: “God is in me the fire, and I in him the light; are we not in most intimate communion one with another?”--“I am as rich as God; there can be no grain of dust that I--believe me, man,--have not in common with Him.”--“God loves me above Himself; if I love Him above myself: I so give Him as much as He gives me from Himself.”--“The bird flies in the air, the stone rests on the earth; in water lives the fish, my spirit in God’s own hand.”--“Art thou born of God, then bloometh God in thee; and His Godhead is thy sap and thy adornment.”--“Halt! whither runnest thou? Heaven is in thee: seekest thou God otherwhere, thou missest Him ever and ever.” For one who thus feels himself in the All, every separation ceases between self and another being; he no longer feels himself as a single individual; rather does he feel all that there is of him as a part of the world, his own proper being, indeed, as that World-Whole itself. “The world, it holds thee not; thou art thyself the world that holds thee, in thee, with thee, so strongly captive bound.”--“Man has never perfect bliss before that unity has swallowed up other-ness.”--“Man is all things; if aught is lacking to him, then in truth he knoweth not his own riches.” As a sense-being, man is a thing among other things, and his sense-organs bring to him, as a sensible individuality, sense-news of the things in space and time outside of him; but when Spirit speaks in man, then there remains no without and no within; nothing is here and nothing is there that is spiritual; nothing is earlier and nothing is later; space and time have vanished in the contemplation of the All-Spirit. Only so long as man looks forth as an individual, is he here and the thing there; and only so long as he looks forth as an individual, is this earlier, and this later. “Man, if thou swingest thy spirit over time and place, so each moment canst thou be in eternity.”--“I am myself eternity when I leave time behind, and self in God and God in self together grasp.”--“The rose that here thine outer eye doth see, it so hath bloomed in God from all eternity.”--“In centre set thyself, so see’st thou all at once: what then and now occurred, here and in heaven’s realm.”--“So long for thee, my friend, in mind lies place and time: so long graspest thou not what’s God, nor what eternity.”--“When man from manifoldness withdraws, and inward turns to God, so cometh he to unity.” The summit has thus been climbed, whereon man steps forth beyond his individual “I” and abolishes every opposition between the world and himself. A higher life begins for him. The inner experience that comes over him appears to him as the death of the old and a resurrection in a new life. “When thou dost raise