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The overall source of secretiveness is the pure selfhood own nature of the being and of life; because a being is secret to another being, inasmuch as in regard of recognition is independent [of its own nature].
The pure selfhood however is an infinite essence of God , that is, of Nature ; and for this very reason it is also in a finite way of the essence in every finite being.
However, since the selfhood of every finite being, as such, in regard to the selfhood of another being, is in any respect a merely contrasting opposite one: If and to the extent the pure, non-associated selfhood of the mutually revealed and revealing beings subsists [remains] for cognition even in part, then they remain thereby secret, either unilaterally or reciprocally.
But what has just been said already is hardly conceivable beyond metaphysics Urwissenschaft ; anything more here would be even less comprehensible, and thereby easily misunderstood.
This much can however be evident to the metaphysically-educated reader without further explanation: From the doctrine of Secretiveness also arise, among others, the following most important general propositions.
Therefore, especially in regard to every social activity, is also first to be investigated which of its own peculiar nature, and whether it in itself was necessarily essential to life, that is, good and moral; and only then, in view of its own peculiar nature, can be decided whether and to what extent it could and should be, both externally and internally, secret or manifest, or both.
Therefore both, secretiveness and revealedness, if based on an indeterminate single subject, in the indeterminacy are neither to be approved nor disapproved, neither to be acceptd, nor rejected.
Instead, both, secretiveness and revealedness, where well founded, are according to nature , where they are not well-founded, or where their opposing status is justified, [they are] contrary to nature ; and in the first case they are morally required, thus legitimate , but in the other, morally forbidden, that is, illegitimate.
Hence in every subject is to be decided, by means of applying the previously stated concept of secrecy and manifestness to its own-essence, provided it is recognized in itself and in the totality of its external life relations: The same applies fully to silence and concealment , in contrast with speech and utterance ; because these two conditions are only parts and partial manifestations of secrecy and manifestness.
Reticence in regard of that, which, and provided with good reason, is kept secret, and on the other side, eloquence in regard of that, which and provided is justifiably manifested, are both in themselves: But the wise man knows and is capable, to talk and to remain silent.
Because man ought to act for the good, in every nature-appropriate manner, in every sphere of life. In a similar manner, by means of the original concepts of secretiveness and revealedness, become apparent the particular reasons , conditions and limitations of each from both and from the unity both.
This mere formal rule can however only gain content and life-applicability in and through insight into the organicity of nature and of life in God, that is, only in and through science, which is absorbed in spirit and mind, and is applied by prudence in wisdom, in order to determine and lead Will and Execution.
Thus is to the marriage companions and to friends all manifest, that which is essential to their marriage and friendship.
Likewise, everything that is essential to the life of a nation, as such, that is intended to be and become manifest to all the people, and to all and everyone in the nation; and what is peculiarly essential to the life of humanity as a whole mankind, and to every single human being in general as people and as members of mankind, that must be and become revealed to the whole of mankind, and to each individual person in it, because only under this condition it become lived and practiced, and can fully prosper in life.
Also, the lawful conformity of secretiveness, as well as of revealedness, is in every case to be determined according to these same principles.
The legitimate Secretiveness and Secret-keeping, as well as the legitimate Revealedness and Revealing, conforming to these same principles, is lawful ; by contrast, the illegitimate one is unlawful.
Because the One law is the organicity of all external mutual conditions of the Essence-conforming independent life and associational life of all beings in nature, that is: But to the life of mankind as a whole, and in all its inner life circles, is also essential both pure selfhood and united selfhood, hence also both legitimate secretiveness and legitimate revealedness: Here, however, is noteworthy the important proposition that follows in the legal doctrine of secrecy and manifestness: To these general principles concerning secretiveness and manifestness still come now those, which proceed from the worldly constraint of all finite living beings Endlebwesen.
I could cite many items from an infinite list of individual truths in itself ceaseless, which, pronounced outside the whole of science, and merely recorded from a not-yet-scientific human beings as conclusions, then, with errors and passions in impure association, generate a dangerous enthusiasm, and by it achieving the intellectual possibility to do evils and afflictions, in addition to that be abused into hasty, improper, and non-purely moral, in short, in essence-adverse application, to shatter life.
Now, the more the knowledge of man is purified, lift up and structurally formed, the more man arrives to the knowledge of the body of science, that is, to the contemplation of nature and the contemplation of the structure of nature , the more and the higher he then sees such truths, which, for the still existing worldly limitation of the human life, can and should be imparted only with wisdom.
In particular, the nature-researching wise man recognizes: I realize with clarity and how to accomplish this, and have already partly developed it scientifically elsewhere.
And at the same time he endeavors to impart already in these purely conceptual and archetypal ideal representations, specific for the Prepared among the people, also the relation of the eternal truth to the historical, that is, of original concepts and ideals in relation to life, and to express the rules of the art, according to which the life of mankind, through purely-moral, legitimate and peace-loving means, is formed similar to the Essence, without outrage of any kind, as a whole and for all its inner members and associations thereof.
And so the representations of the God-fervent wise man about the sanctity of humanity, given in common parlance outside of the system of science, will only be of use, and never and in no way do harm.
To spread his teachings, he does not use any mere external means, he avoids coercion of any kind, — pure from cajolery and faction he offers the [his] brother hand at any lawful communal activity for the good and for the improvement of the organization: Insofar at the moment the individual person, and individual social organizations, truly achieve what is good and beautiful, even within the limits of illegitimate secrecy, nonetheless essential to life, this is to be recognized, and to be promoted; but, on the other hand, the corruption, and the weakening, and inhibition of the good, which arise through unwarranted secretiveness, should be recognized, and be openly stated by those who have gained this insight.
The insightful persons, however, are obliged to work therein by all humanity-worthy, purely-moral and peace-loving means, so that the unwarranted, and consequently hindering the prosperity of good, secretiveness and secret-keeping is removed everywhere.
In the original concept and ideal of mankind and of its existence is recognized, and I have shown and proved it in this work: And anyone who attains this insight, has the obligation to work in a manner worthy of humanity, by purely-moral, equitable and peace-loving means: Indeed, furthermore, the free-associative, purely overt activity, encompassing everyone, is specifically first and most essential for all associations dedicated to universal human affairs: But as soon as mankind attains in anyone the whole humanity, and every human being, as human beings and as inner members of mankind, attain the budding essentiality for a more open, free associative social activity, then this subject matter will gains renewed strength and greater prosperity; and especially this also will be achieved: And when one day the Menschheitsbund [federation, alliance of mankind] , as the freely-social original life-association for the whole existence of humanity, notion of which I have encountered nowhere on earth, and from nowhere learned or borrowed, doctrine I have created in my own research with full justification and right to preach openly to all people, will unfold in the life of this humanity, so it will also be the highest and most universal sphere of life, and evermore become, where like-minded souls, and to God-consecrated hearts, find and acknowledge themselves safely in order to form the sacred circles of marriage and friendship, and wherein the friends of God and of humanity may unite in any stage of heart-intimate faithful confidentiality, to promote on earth the cause of God in the life of mankind in legitimate secretiveness, as well as in legitimate overt activity.
These are, here merely indicated, the fundamental principles about secrecy and manifestness, in whose scientific knowledge I have been striving since , when I began to work for the higher edification of the Masonic fraternity, in particular also for its liberation from unwarranted secretiveness.
The same principles I acknowledge even now as my own, and they will continue unalterably to determine my conduct towards the Masonic fraternity, as long as now, contrary to its historical image model, it remains a secret society.
Dresden, July 2,