Out of the new ideas of triluminal science, namely, out of the idea of metaphysical light and the contrary idea of metaphysical darkness, there also comes to light this valuable new analogy, to-wit:
Metaphysical light is to metaphysical darkness as is true knowledge of God to true self-knowledge.
For while true knowledge of God naturally springs from metaphysical light, true self-knowledge naturally springs from metaphysical darkness. Accordingly, the two terms, metaphysical light and metaphysical darkness, are exactly proportional and analogous to the other two terms, true knowledge of God and true self-knowledge. For true self-knowledge can be acquired only by means of the idea of metaphysical darkness, just as true knowledge of God can be acquired only by means of the idea of metaphysical light; and it is only by means of both ideas that true knowledge concerning God and ourselves can be acquired. The ancient injunction “Know thyself” and the divine commandment “Know the Lord” are admirably and easily put into execution by means of these new opposite ideas of metaphysical light and of metaphysical darkness. For, by means of the idea of metaphysical darkness I discern that I used to be metaphysical darkness myself, being then completely ignorant of my own existence and knowing nothing about anything at all. By means of the opposite idea of metaphysical light, on the other hand, I discern that God is metaphysical light self-knowing and all-knowing and possessing all knowledge and no ignorance of anything at all. Both of these two knowledges, the one having reference to God and the other having reference to me, are true, as are also the ideas true from which they are derived. Accordingly, true knowledge of God becomes the basis and foundation of true knowledge-of-God, or Theognosy. True knowledge of myself, on the other hand, becomes the basis and foundation of true self-knowledge, or Autognosy. And by means of these two bases and true foundations it becomes possible to acquire in addition all knowledge of autognosy and all knowledge of theognosy. And he that knows himself and God and who lives in accordance with the will and design of God and so acts and moves as to be in harmony therewith, is the one who is a blissful man, who exists outside of the evils due to the ignorance and error of other men, and who revels and delights in all good things. For whence are the evils among men, and why do they fail to find good things and happiness when they desire them? Because they are ignorant of themselves and of God, or have false ideas and false knowledge concerning God and themselves. When they have false ideas and false knowledge concerning God and themselves, they necessarily have such also concerning all other things, and, thinking that they have true knowledge, that they are wise and versed in science, they delude themselves, behave ill, and are unhappy, and although wishing and seeking for good things and happiness, they fail to find them. The result is that they wind up in despair and become despondent, blaming their luck and fate and fortune, and not themselves or their own ignorance.
Triluminal science, therefore, which soundly surveys the universe and explains everything, offers men two new bright torches, the idea of metaphysical darkness and the idea of metaphysical light, that they may gain knowledge of themselves and of the Lord, and be saved from the evils of ignorance and of false knowledge, and thus revel in the blessings of autognosy and of theognosy. Know thyself, O man, know the Lord. Thyself, by means of the idea of metaphysical darkness, and the Lord, by means of the opposite idea of metaphysical light. But how can true autognosy, or self-knowledge, be acquired by means of the idea of metaphysical darkness, and the troublesome injunction “Know thyself” be realized in practice? Let us first consider this.
Inasmuch as I know surely and certainly by means of the idea of metaphysical darkness that I used to be metaphysical darkness myself, totally ignorant of my own existence and knowing nothing about anything at all, whereas to-day I know and am conscious of my own existence, know and perceive the existence of the world round me, and know logically of the existence of God, the cause of my existence and of the existence of my fellow men and of all other beings, whose causate and finite and temporal existence I perceive, this contrast of my present knowledge to my previous state of total ignorance naturally gives rise to the question how I passed out of that state of ignorance into the knowledge which I possess today. Who gave me this consciousness of my existence, which I had not heretofore, and together therewith the perception of other beings and the transcendent cognition of the uncaused existence of God, the cause of all temporal and finite existence? None other than the metaphysical light emitted by the first and supreme metaphysical Luminary, a light possessing all knowledge and no ignorance. For that which is ignorant cannot of itself gain knowledge of anything, nor can it acquire knowledge from something else equally ignorant. On the contrary, knowledge is imparted and passes from one who knows to one who is ignorant. So long as I was ignorant of my existence I could not have obtained the knowledge or consciousness of it either from my natural state of ignorance nor from anyone else’s ignorance, but only from the metaphysical light which knows and has knowledge of all things, from the true light which lighteth every man coming into the world. Therefore my present knowledge is owing to God, and it is my duty to boast in God of the knowledge I possess, and not in myself, as is written: “He that boasteth in the Lord, let him boast, and not in his wisdom or in his power or in his wealth.” By boasting in the Lord and not in myself, I avoid the vice of egoism and of pride, and have the virtue of poorness of spirit, which Christ blessed, saying: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” And who is poor in spirit? He that knows that he used to be in metaphysical darkness, and that the knowledge he now possesses concerning himself and other beings is owing to the goodness of God. He that is poor in spirit really and truly knows himself; he has true autognosy combined with and inseparable from true theognosy. For he that is poor in spirit knows that God is as wealthy in knowledge and power as he himself is poor and destitute of all knowledge and power, and that God is as merciful as wealthy and enriches the poor and indigent who call upon His name. For, when he knows God to be wealthy, he cleaves to God, and becomes wealthy like God, acquiring and possessing all whatsoever that God possesses. Nevertheless, after becoming rich as a God, he can never boast in himself, or, in other words, put aside or lose the virtue of humility and become an egoist and a proud man. For he always is conscious of the fact that he used to be metaphysical darkness, unable to know or to acquire anything of his own effort, and that all that he has acquired and possesses is owing to the abundant grace of God, to the infinite goodness of God. Therefore he always boasts in the Lord and glorifies God, and is glorified by God in return, and rejoices and takes pleasure in all the blessings of God, and remains without the experience of the contrary evils.
Such a condition, or state of being, is called bliss. Only the poor in spirit become partakers of this state of bliss, who have received and possess true autognosy, or knowledge of themselves, and true theognosy, or knowledge of God, through the aid of the new ideas of modern triluminal science, namely, the idea of metaphysical light, and the idea of metaphysical darkness. Those, on the other hand, who do not possess true autognosy together with true theognosy, those, in other words, who are ignorant of themselves as well as of God, and who possess false ideas and knowledge of themselves and of God, necessarily behave wrongly and are unhappy, and although they may wish for happiness and pursue it, they find only unhappiness and misery in their way. And from what other cause are the many evils among men, the massacres and destructive wars, than their own ignorance of themselves and of God, their ignorance of the new ideas of metaphysical darkness and of metaphysical light? For it is as a result of their ignorance of these ideas that ignorance of ourselves and of God is everywhere prevalent. But from knowledge of them there results knowledge. For metaphysical light bears the same relation to metaphysical darkness as the relation which true theognosy bears to true autognosy. Consequently ignorance of the first two terms of the analogical proportion means ignorance of the other two also. In other words metaphysical light is related to metaphysical darkness in the same way as Knowledge-of-God is related to self-knowledge, so that the terms are interexchangeable and thus form a kind of proportion. Knowledge of the first terms leads to knowledge of the last terms. Receive ye, therefore, sons of Greece, autognosy and theognosy from triluminal science, that ye may rid yourselves of the evils wherein ye are afflicted with hardships and corrupted and ruined.