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When he is quiet and we are quiet with him, this quietness is the cave of the moon. When he continues to alternate movement and quietness, one ought to go on with him unceasingly in movement and quietness. If he rises and falls with inhaling and exhaling, we must rise and fall with him. That is what is called going to and fro between the root of Heaven and the cave of the moon. When the Heavenly Heart still preserves calm movement before the right time is a fault of softness. When the Heavenly Heart has already moved the movement that follows afterwards, corresponding with it is a fault , , , of rigidity.
How can the glance be directed at the same time upward (yellow middle), and downward (end of the nose), or alternating, so that it is now up now down ? All that means confusing the finger with which one points to the , , moon with the moon itself. What is really meant by this? The expression end of the nose, is very cleverly chosen. The nose must serve the eyes as a guiding line. If one is not , " " 37 guided by the nose, either one opens wide the eyes and looks into the distance, so that the nose is not seen, or the lids shut too much, so that the eyes close, and again the nose is not seen.
The scarabseus rolls his ball and in the ball there develops life as the effect of the undivided effort of his spiritual concentration. If now an embryo can grow in manure, and shed its skin, why should not the dwelling place of our Heavenly Heart also be able to create a body if we concentrate the spirit upon it? The one effective, true essence (logos united with life), when it descends into the house of the creative, divides . # into animus and anima. The animus is in the Heavenly Heart. It is of the nature of light; it is the power of lightness and purity.