THE MOON

- Chapter 6 -
The magnetic fluidum


 
W
hen you observe objects that more or less resemble one another in their form and solidity, you first find out their form. When you take an object in your hands, your feeling will tell you if the object you are touching is more or less solid. When you take several objects in your hands, one after the other, and all of them are of the same size, you will be able to distinguish a third difference, namely the specific weight (i.e., the weight of one cubic centimeter by volume).
 
 
Objects of the same kind, as for instance water, are not within themselves of equal weight, nor are they so at different temperatures, even if they have the same volume. A drop of rain water is lighter than a drop of water from a well or another spring. A warm drop of water is lighter than a drop of cold water; a frozen drop of water is lighter than any other drop of water.
 
 
All these things teach you: "Behold, researcher, how infinitely different we are. And yet our existence is founded on the same law, and all of us are made of the same substance. And yet among us we are so different that nearly nothing completely resembles the other."
 
 
This is a necessary preamble; without it you would hardly understand what follows. Before we begin with the actual explanation of so-called "magnetism," we must taste a few small morsels of the sphere of wisdom. It is a requirement, however, that you first take a look at the infinite past.
 
 
Imagine the period in endless space when no other being besides Me had an existence, either material or spiritual. Out of what, then, did infinite space consist, and whither did the time flow in which this space had existed for eternity? What was My Existence before all existence, and how did all existence come forth out of this One Existence? What is this so-called space? What is the prime existence of Myself? And what is the temporary existence in the infinite space within Me, out of Me, and beside Me? Behold, how extremely difficult these questions seem to you for a satisfactory reply, but they are easy to answer when you consider what is to be explained.
 
 
A small example will elucidate these questions. Let us suppose that one of you harbored a certain thought for a long time, and, because this thought was pleasing, another thought joined this fundamental thought. If this fundamental thought could not be realized, then the second thought soon finds a possibility. But, for the realization of the idea, a third thought is required, which is already contained in the first two thoughts. And this thought consists of nothing else but the "how."
 
 
Behold, these three questions were posed, and one answered the other. But this does not settle the whole issue. That is why these three main thoughts had a meeting and they questioned one another, because of the very important "why."
 
 
And, after a short deliberation, the first fundamental thought said: "Because it is something that completely resembles Me!" Then the second thought said: "The reason why it can be implemented is because the first thought is not in contradiction with itself." And the third thought said: "Because within the cause which wants to manifest itself lies the main means for the realization. And the reason for that is because the thought, in its foundation, as well as in itself and also in all of its parts, does not contradict itself anywhere!"
 
 
If, for example, your first thought were that you would like to build a house on a property somewhere, would you not imagine a house first in your imagination, and what it should be like? After you have built this house in your imagination, and you have had much pleasure doing it, would you not ask yourself if there might be possibilities of making this fantasy or dream house a reality? And if you do not want to build a house in the air, the second thought will show you the possibility of realizing your thought of building a house. With this you would agree on two points, and for this reason: That the first thought does not contain within itself a contradiction, and thus has already determined the second thought.
 
 
This is followed by the "how"; that means, through what means? The first main means is the possibility itself. The second means is the one with the purpose connected with its realization. The third means is the material and the energy required for the formation. If you now have everything collected, and you own the property, what could stop you from having your main thought become a visible reality? Behold, you will, in a very short time, physically see your thoughts permanently before you, since you have found all the conditions for their realization.
 
 
Now, if you look back at Me, the Eternal Main Carrier of Thoughts of Creation, which filled infinite space with countless great and artful buildings, the question must arise: AFrom whence did the Great Master Builder take all the material for all these countless things?"
 
 
If you turned to a worldly scholar, he would say that matter is just as old as I am, and therefore is eternal. The only unexplainable circumstance would be: When did I actually begin? For I have managed infinity up to the present. Does not each and every object require a beginning? Ask yourself, too, if an infinite number can have a beginning after you have calculated one thing after the other. That, however, implies that I never began to create anything. If that were so, then where do the suns come from, the worlds, and all the countless other things? Behold, we cannot follow this kind of guidepost, because its first fundamental thought is full of contradictions, and, on account of this, the second and third, of their own accord, fall by the wayside.
 
 
Someone might say that I, with one word, brought about eternal chaos; and out of this I formed and put in order all these things. With one look, you must see the complete similarity between the first and the second statement. Then chaos would be different from an eternally, presently existing matter, and then I should not be a Creator, but only a craftsman. And how compatible would an eternal chaos be with My eternal order?
 
 
Whereas someone else might state that the matter and I are one and the same! This statement is not altogether without foundation. But there would be one thing that would not make much sense. Since you acknowledge Me as a spirit full of energy, might, and life, Who within Himself must be the greatest in all freedom, how then would this highest and freest of all spirits, full of energy and life, manifest Himself in life, and in powerless stones, and in other dead matter? But since these things and I are not one, and I, as God of Eternity, have created these things out of Me, within Me, and beside Me, it should be worth the effort to learn how those things were created. Your thoughts are subject to an infinite number, just as you are yourselves. My thoughts, however, come into being in a moment in the greatest of clarity. Whenever I wish that My thoughts remain, the work is already accomplished. Therefore all the works that are visible to you, just like yourselves, are neither matter, nor are they formed chaos, nor are they God in matter, but they are thoughts of Mine, that I retained.
 
 
Are My thoughts that I retained, therefore, not out of Me, within Me, and next to Me? Out of Me, because you yourself cannot think other than out of yourself. How much less is that possible for Me, because besides Me there is no second god?
 
 
That these thoughts are within Me, and that it is impossible that they could be in someone else, does not require any proof. That these work thoughts exist next to Me, you may gather from the fact that, regarding your thoughts, you must admit that you and the thought are not one and the same. For this reason, also, My thoughts are not Me, but they are only My thoughts.
 
 
But whatever is not I is outside of the I. And since it is only what has been brought forth from the I, that is why it is next to the human. If you just think a little about this, then you will easily understand this bit of wisdom.
 
 
Since we have now explained everything that was necessary, we shall now, at one stroke, solve the Gordian Knot -magnetism. What is magnetism? Magnetism or, rather, the magnetic fluid is nothing but My own guiding will that constantly retains My thoughts. It guides the whole of creation, and maintains the form and orderly activity of every being that is visible to you. You yourself are subject to it at all times in accordance with your formed being. But in you there is more than merely My infinite all-effective will. This Amore" is that you are My favorite thoughts. That is why My love passes over to you as My own fundamental life, and develops you into an independent being like Me. You may, if you accept My love through the power of your free will, which is given to you, come into your own possession of the fullest of freedom.
 
 
You know that, in order to magnetize, a firm will in a convincing power of belief is necessary, should you wish to help anyone in this manner. What happens is actually nothing but that the magnetopath joins his will power consciously or unknowingly with Mine, and lets it flood upon the sufferers. Through this the sufferer is cleansed and gradually becomes healthier. Behold, you have now learned everything that is basically necessary.
 
 
My will power is the great bond that connects all celestial bodies with one another and carries them all. It is positive, because it works actively, and negative in the unchangeable self-preservation which is the eternal order itself. The "so far" is the law of the eternal continual effect, and "no farther" is the negative pole or preserving law of the eternal order.
 
 
Therefore My polarized will is at the same time the fundamental substance of all things, whatever they may be. If they are large, small, solid, hard, soft, heavy, or light, even if not My wisest thoughts, they obtain visible physical existence through the polarity of My eternal will, which has been disclosed to you.